Book ._. . 

Gop}Tight^ 10 _ 

COPYRIGHT DEPOSIT. 



THE 

COMMANDMENTS AND SACRAMENTS 



EXPLAINED IN FIFTY-TWO DISCOURSES 




BY THE 

RIGHT REV. BISHOP HORNIHOLD 

AUTHOR OF THE REAL PRINCIPLES OF CATHOLICS 




Copyrighted, 1910 



CHRISTIAN PRESS ASSOCIATION PUBLISHING CO. 

NEW YORK 



•Hi 



0UNTENT8. 



THE FIRST COMMANDMENT. 

Use. PACV 

1. — On faith, hope, and charity, the worship of God 1 

II. — Of a sacrifice, and in what it consists 13 

I \^ ill. — On praying to saints, and superstition , 25 

IV. — On serving God in spirit and truth ^ 3$ 

THE SECOND COMMANDMENT. 

I. — The keeping holy of the Sabbath day 63 

II. — On cursing and blaspheming 68 

THE THIBD COMMANDMENT. 

I. — The keeping holy the Sabbath day 80 

II. — The obligation of hearing Mass upon Sundays and holydays 95 

ill. — The explanation of the first part of the Mass, and what belongs to it 108 

IV. — The explanation of the Mass from the canon, and the ceremonies 

thereof 121 

THE FOUETH COMMANDMENT. 

I. — The duty of children to their parents .. 135 

II. — The obligation of parents towards their children 145 

III. — The reward of dutiful children 151 

IV. — The punishment of disobedient children 158 

£ THE FIFTH COMMANDMENT. 

I. — The grievousness of the sin of murder, and who they are that are 

guilty of it 167 

II. — On scandal, and the injury thereby done to our neighbors 177 

III. — The injury scandal causes to those who commit it 188 

IV. — On detraction 197 

V. — Restitution to be made by the detractor 209 

VI. — When and to whom we are to speak of the failings of our neighbor. 220 

VII. — On the love of our neighbor 231 

mi.— On anger 243 

IX.— The remedies against anger , 253 

THE SIXTH COMMANDMENT. 

I. — On the sin of impurity 263 

II. — The punishment of the sin of impurity 272 

III. — The remedies against the sin of impurity 281 

THE SEVENTH COMMANDMENT. 

jl.— On theft 290 

II. — The obligation of making restitution to those whom we have injured 

by theft 299 

THE EIGHTH COMMANDMENT. 

I. — On false witnesses and lies 308 

II. — On rash judgment 318 

THE NINTH AND TENTH COMMANDMENT8. 

I. — On evil thoughts and desires 331 

IL — On self love, and the proper remedies to master it — being the con- 
clusion or final discourse , 34) 



It 



CONTEXTS 



THE SACRAMENTS IN GENERAL. 
•»c. PAO » 

L— On the nature, necessity, dignity, and efficacy of the Sacraments, as 

also the number of them, and by whom they were instituted 353 

BAPTISM. 

J. — 1 tba necessity and effects of baptism 364 

II. — On the ceremonies used in baptism. 372 

r II. — On the obligations we contract in baptism 380 

CONFIRMATION. 

I. — On the ceremonies used in confirmation 387 

II.— -On the necessity and effects of it, as also the preparations that are 

necessary for the worthy receiving of it 390 

HOLY EUCHARI8T. 



I.— On the Real Presence, clearly proved from the figures and prophecies 
of the Old Testament, as also from St. Paul's Epistle to the Cor- 
inthians: and that the beliet thereof is no ways contrary to sense 



or reason 403 

II. -On the Real Presence, evidently proved from the clear text of the 
Evangelists, and from the unanimous consent of the primitive Fa- 
thers and Doctors of the Church 415 

III. — On the effects and benefits of this Sacrament, and that it is not ne- 

cessary for the laity to receive in both kinds 425 

IV. — On the dispositions and preparations for a worthy communion 435 

V. — On the goodness and liberality of God, in leaving to his church this 

adorable sacrament; as also the happiness of those who worthily 

receive it 444 

VI. — On the heinous crime of an unworthy communion, and who those 

are who are guilty of it 456 

PENANCK. 

L — On the necessity of penance, and in what it consists 464 

II.— On Contrition 47V 

III. — On Confession 491 

IV. — On a Sacrilegious Confession 505 

V. — On Satisfaction 617 

EXTREME UNCTION. 

On the necessity and effects of it, and the dispositions necessary for the worthy 
receiving of it 529 

HOLY OBDEBS. 

On the effects and different degrees of Orders, and the office of each degree; 
as also the respect and obedience that is due to the Bishops and Priests of 
the Church 540 

MATRIMONY. 

On the effects of it — in what it consists — by whom instituted — the obligations 
of those who are about to marry, and of those who are already married.. 551 



DISCOURSES 

ON THE 

TEN COMMANDMENTS. 



DISCOURSE I. 

ON THE FIE ST COMMANDMENT* 
Thou shalt not have strange Gods in my sight.— Deut. ch. 5, v. 7. 

You know, dear Christians, that yon are obliged to keep 
the commandments of God, and that under no less penalty 
than eternal damnation, of being for ever excluded from 
the sight of God, the joy of heaven, and doomed to ever- 
lasting woe, the torments of hell. My design is not only 
to instruct you in your duty, but, what is still of greater 
consequence, to prevail on you to comply with it. Con- 
sider then the first duty Almighty God lays upon you by 
these words, Thou shalt xot have steaxge Gods before 
me ; in which, as well as in all the rest of the command- 
ments, there is contained a double precept, the one affirm- 
ative, and the other negative ; that is to say, it both 
commands and forbids, for the meaning is, Thou shalt 
worship the true God : this it commands. Thou shalt 
xot worship straxge, or any other God ; this it forbids. 
They are reciprocal, one being clearly contained in the other. 

In this discourse I shall only explain in part what it 
commands ; for it is a commandment of a large extent, 
though delivered in few words. 

Thou shalt worship me, the true God. How 
must we do it? By faith, by hope, and by charity ; 
we must believe in him, we must hope in him, and 
we must love him : this is truly to worship God. He 
is not to be served with bare forms, but in spirit and 
1 



2 



ON THE FIRST COMMANDMENT. 



io truth ; not by an exterior behavior only, but from our hearts, 
with all the powers of our soul ; " But the hour conieth, (says 
our Saviour) and now is, when the true adorers shall adore the 
Father in spirit and in truth." John, iv. 23. 

The supreme ruler of the world has not only made us, but all 
things else for our use. Now as we are the head and superior part 
of the creation, we must pay him homage for ourselves, and all 
the rest. And as our soul is our noblest part, a pure and spir- 
itual being, endowed with a power both to know and love ; these 
doubtless ought to be employed in the service of him that made 
us what we are ; these ought to be consecrated and devoted to 
him ; our understanding, by giving an absolute and entire credit 
to what he says : a respectful adoration, and a sincere acknow- 
ledgment of his incomprehensible greatness ; our to ill, by an 
entire submission, and an absolute dependence on his ; a real and 
hearty acknowledgment of his goodness and benefits ; and a zeal 
and ardent love for his glory, who is his own happiness and oui 
greatest good. Now, as in our knowledge of God there ought 
to be no error ; so we must believe absolutely, through divine 
revelation, that is, by faith. And as in our worship there ought 
to be no superstition, so religion must govern our practice. 

Our first duty then is to worship God by faith, that is, we must 
believe him. Why ? Because God is unalterable, subject to no 
change ; he is faithful without any iniquity ; he is the supreme 
and first truth, who, as he cannot say any thing amiss, so he 
cannot deny what he says : who, as he cannot be deceived, so he 
cannot deceive. This supreme authority then requires our abso- 
lute assent to all he says, to all he reveals, or any ways makes 
manifest to us, and this without any fear or hesitation, without 
any wavering or doubt, whensoever it is sufficiently proposed to 
us. Ecclesiasticus tells us, " You that fear the Lord, believe him, 
and your reward shall not be made void." (Eccles. ii. 8.) And 
St. Paul tells us, " Without faith it is impossible to please God ; 
for he that cometh to God must believe that he is, and is ft re- 



ON THE FIRST COMMANDMENT. 



3 



warder to them that seek him." (Heb. xi. 6.) And St. John tells 
us, that " He that belie veth in him is not judged, but he that doth 
not believe is already judged ; because he believeth not in the 
name of the only begotten Son of God." (John, iii. 18.) We 
therefore truly worship and honor God when we steadfastly be- 
lieve what he says, and doubtless our reward will not be void ; 
we honor him, when we own and profess his faith, notwithstand- 
ing the hazard of our goods, liberty, or life. And he accepts it 
kindly, our Saviour promising us, that as we have owned him 
before men, he will own us before his Father, who is in heaven. 
blessed return and glorious reward ! But, on the contrary, we 
highly dishonor him, when we do not credit what he says, or do 
not believe what he has revealed, because we cannot fancy it to 
be so ; or that it does not suit with our mistaken reason, or silly 
judgments ; this is to call in question his veracity, and to arraign 
truth itself. Again, we highly dishonor him, when we prefei 
our interest, or even our lives, before his honor, and choose rather 
to quit our faith, than our subsistence ; as if omnipotence could 
not recompense all the temporal loss we can possibly suffer on his 
account ; this he resents so severely, as to assure us, he will deny 
those before his Father in heaven, who deny him before men on 
earth. What a confusion and misfortune will this be, to be re- 
nounced by Christ ! to have him no more for an advocate, a 
mediator, or saviour, but a terrible judge ! If we are ashamed 
of his faith, if we deny it, he will be ashamed of us, he will deny 
us when we come to appear at the bar of heaven, at our last 
great trial for life or death, that is, eternal happiness, or everlast- 
ing misery. 

We must, therefore, believe all that God has revealed, that is, 
all the articles of our faith ; for to disbelieve, or even deliberate- 
ly doubt of any, when sufficiently proposed to us, is a mortal sin. 
And though we are not bound to own our faith to every imper- 
tinent inquirer, yet we can never deny it to any, and are always 
obliged to make profession of it, when it is required by public 



ON THE FIRST COMMANDMENT. 



authority, whatever may be the consequence of such a profession 
We are likewise obliged to know and believe, that there is 
one God and three persons, and that the second person became 
man, and died for us. Without this faith we can never be justi- 
fied, we can never receive any benefit from the sacraments, nor 
can ever enter into the kingdom of heaven ; and herein nothing 
but invincible ignorance can excuse us : St. Paul gives the rea- 
son, because, says he, " without faith it is impossible to please 
God. For he that cometh to God, must believe that he is, and 
is a rewarder to them that seek him." Heb. xi. 6. 

They sin likewise against this commandment, who are ignorant 
of the creed, and do not believe, at least the substance of every 
article : who are ignorant of the seven sacraments, and what be- 
longs to them, at least those of penance and the eucharist : who 
are wilfully ignorant of such points of faith as are solemn in the 
church, and are the continual practice of the faithful : as what 
Mass is, and the obligation we have to hear it upon Sundays and 
holydays, if not lawfully hindered; that there is a purgatory, 
or third place, and that the souls therein detained are assisted by 
the prayers of the faithful ; and, above all, by the adorable sa- 
crifice of the Mass ; that it is lawful to desire the prayers and 
intercession of the saints, and that their relics and images are to 
be reverenced. 

In fine, they sin against this commandment, who aie ignorant 
of the rules of morality, and of a good life ; such as are con- 
tained in the ten commandments, and those of the church. For 
how can they serve God, and do their duty, that are ignorant of 
It? Hence you see, dear Christians, how grievously those sin, 
who neglect instruction, who take little care to be informed in 
their duty themselves, or to have those instructed who are under 
their charge. To worship, therefore, God as we ought, by faith, 
we must not only believe what he reveals, but must likewise en- 
deavor to be instructed in that way which leads to him. This 
is our first duty ; our second is, to hope in him. 



ON THE FIRST COMMANDMENT 



5 



We must hope in God. Why so ? Because he has promised 
immense rewards, and is infinitely powerful ; he can be as good 
as his word : he is also faithful ; he will be as good as his word 
Add to this, his boundless clemency, his wonderful proneness to 
do good, and his profuse and generous liberality, in giving hia 
servants a faithful assurance of future good, an everlasting in- 
heritance, an immortal crown, the kingdom of heaven, and life 
eternal, in a full possession of himself; a happiness every way 
great, every way full, every way divinely satisfying the utmost 
desires of our capacious soul. Have not we reason then to hope 
in him ? Is not this duty built upon such solid grounds, as art 
sufficient to move the most desponding heart ? Yet, if you please, 
still add to this assurance the dear pledge God has given us in 
his only Son, whom for our sake, says St. Paul to the Romans, 
" he spared not, but delivered him up for us all ; and with him 
he has given us all things." (Chap. viii. 32.) Ah, Christian ! 
what a pledge is this ! Ah ! what a testimony of his goodness 
towards us ! what a comfortable and solid foundation of hope ! 
Can he, (blessed be ever his holy name !) that for us delivered up 
to death, even the most cruel, his only and dearly beloved Son ; 
can he, I say, refuse us any thing ? And as he delivered him up 
to death for the meanest and worst of us, has not the meanest 
and worst of us then motives enough to lift up our hands, and to 
hope, not only for the pardon of our sins, if we come to him with 
a repenting heart, through the merits of this divine redeemer, 
but also upon our future fidelity, a great, a glorious, and everlast- 
ing reward, even God himself? Therefore, says the divine 
Psalmist, " Trust in him, all ye congregations of people, pour 
out your hearts before him, God is our helper for ever :" (Psalm 
lxi. 9.) And Ecclesiasticus says, " Ye that fear the Lord hope 
in him, and mercy shall come to you for your delight." (Chap 

n. 9.) (and a little after,) " Children, behold the generations 

of men, says he, and know ye. that no one hath hoped in the Lord, 
fend hath been confounded ; for who hath continued in his com 
1* 



6 



ON THE FIRST COMMANDMENT. 



mandment, and hath been forsaken ? or who hath called upon 
him, and he despised him ? for God is compassionate and merci- 
ful, and will forgive sins in the day of tribulation, and he is a 
protector of all that seek him in truth." Chap. iv. 11, &c. 

How grievously then do those offend God, and transgress his 
commandment: First, who, being terrified by the multitude and 
grievousness of their sins, despair of obtaining pardon of God r 
This was the wicked sin of Cain : " My wickedness is too great 
to deserve pardon." (Chap. iv. 19.) This was likewise the sin 
of Judas, who, after he had betrayed innocent blood, despaired, 
and hanged himself. What can we fear ? God has died for us, 
and is not his death sufficient to cancel the worst of crimes, if we 
comply with our duty, and place our trust in him ? 

Secondly — Those grievously offend our merciful God, who con- 
sidering their small inclination to virtue, the strength of their 
evil habits, and despairing to overcome them through God's grace, 
abandon themselves to all wickedness ; such as these St. Paul 
speaks of in his epistle to the Ephesians, " despairing," says he, 
" abandoned themselves to impurity, unto the working of all un- 
cleanness." (Chap. iv. 19.) Such also the prophet Jeremias speaks 
of, whom he had admonished, in the name of God, to return from 
their evil ways ; who replied, " We have despaired, and we will 
follow our own thoughts, and we will execute every one of us the 
wickedness of his evil heart." Chap. ii. 4, 5, 6.) I pray God some 
Christians, whatever they profess, do not practise this method. 

Thirdly— Those sin grievously, who, continuing in the practice 
of mortal sin, nevertheless still presume on God's mercy, who, 
though they may have some weak purposes of repentance here- 
after, yet defer it as carelessly, from day to day, as if they were 
sure of the gift and favor of repentance whenever they pleased : 
this we call presumption of God's mercy. St Paul gives these a 
severe rebuke in his epistle to the Romans : " Dost thou despise 
the riches of his goodness, and patience, and long suffering? 
Dost thou not know that the benignity of God leadeth thee to 



ON THE FIRST COMMANDMENT. 



1 



penance ? But according to thy hardness and impenitent heart, 
thou treasurest up to thyself wrath against the day of wrath, 
and just judgment of God, who will render to every one accord- 
ing to his works." (Gh. ii. 4, 5, 6.) And before him the Holy 
Ghost has warned us of this very dangerous presumption in Ec- 
clesiasticus, " Delay not to be converted to the Lord, and defer it 
not from day to day ; for his wrath shall come on a sudden, and 
in the time of vengeance he will destroy thee." Chap. v. 8, 9. 

Fourthly — Those sin against the precept of hope, who confide 
in their own endeavors, and not in the help and assistance of 
God. This Almighty God declares to us by his prophet Jere- 
mias, " Cursed be the man that trusteth in man, and maketh flesh 
his arm, and whose heart departeth from the Lord." (Chap. xvii. 
5.) In all our difficulties, therefore, though we ought not to 
neglect human means, yet our chief and first resource ought to be 
to God, who is our hope, strength, and support. 

Lastly — They sin in some measure against this virtue, who 
leave off their prayers, and all hopes of obtaining what they ask, 
because they do not quickly receive what they desire. They 
ought to reflect, says St. Augustin, " that many things are not 
denied us, but only deferred, to be granted at a more seasonable 
time." (Tract. 102, in Joh.) " If he makes delay, (says the pro- 
phet Habacuc) expect him ; for coming he will come, and will 
not tarry." (Ch. ii. 3.) To serve and honor God, as we ought, 
we must entirely believe him, we must place our hope and con- 
fidence in him, and we must also love him ; which is our third 
duty. 

To serve God as we ought, we must love him. Why ? Because 
he is perfectly good and infinitely amiable ; and we have reason 
to be overjoyed, that he will accept of our love. We must love 
him likewise, because he has loved us. Could we but consider 
as we ought, the riches of God's goodness towards us, as St. 
Paul terms it, sure we could not but love him. He himself is 
all perfection, and stands in need of none of us. He is infinitely 



8 



ON THE FIRST COMMANDMENT. 



rich in glory, full, and can receive no more His power, hi* 
wisdom, his goodness are immense, without possibility of increase 
in a word, his perfections can never be improved. Thus abso- 
lutely great and happy in himself alone, and this beyond aD 
fcime, oven from an incomprehensible eternity, and must continue 
for an endless duration : yet he was pleased to think of us, and 
make man like unto himself, stamping his own image on our 
souls, and adorning them with grace, a participation of his divine 
nature. Thus beautified, he could not but see his own likeness 
in us, and could not but love what he saw. 

Having thus created us perfect, he designed us not to drudge 
in the world, or to spend our days in grief, and to end them in 
misery; but to pass from the short and inferior satisfactions on 
earth, even without death, to the great and everlasting joys of 
heaven. Now could this infallible goodness form us after a 
nobler pattern than himself? Or could his generous liberality 
have a higher aim, or a nobler design, than to make us for him- 
self to be his servants, nay more, his adopted children, heirs of 
heaven, and coheirs with Jesus Christ? Blessed God of heaven 
and earth ! what are we to be so loved and honored by thee ? 
" What is man, that thou art thus mindful of him ?" (Psalm v.) 
Yet, dear Christians, I have more to say than all this : when, by 
our folly, our pride, our disobedience, our wilful wickedness, we 
have lost all this, and forfeited all those blooming hopes, and cast 
ourselves down from this pitch of honor, and the fairest prospect 
of bliss, into the jaws of death, and into innumerable miseries 
that were to forerun the great and eternal ones that were to 
follow ; and these of such a nature, that they could not be 
redressed, or mastered by our best endeavors ; no, nothing could 
satisfy our offended Q-od, and draw us out of this abyss of woe, 
but the death and sufferings of his only Son, whom he gave for 
as, and ordered his sufferings and his death for our ransom. 
Could there be any thing dearer to him, or more valuable, than 
his only co-eternal Son ? Him he gave for ub, him he crucified, 



:n the first commandment. 



9 



fx) free our wilful weakness from this wretched state, and put us 
once more in our way to heaven, the happiness we were once 
designed for. ye heavens be astonished at this ! what a favor ! 
what a blessing. 

Ah ! could we but comprehend what God is, reflecting upon 
what we are, we might measure the greatness of this love, this 
charity and condescension, to stoop so low to raise us ; to suffer 
so much for such (I wish T could not say) ungrateful wretches. 
Then we might make some estimate of our obligations to our 
God. But still this is not all ; our Eedeemer was not content to 
suffer and die for us only, but he was pleased to lead a mean and 
painful life for three and thirty years and upwards amongst us. 

He knew our ignorance and backwardness to good ; and as he 
loved us tenderly, he would not leave us to angels to be instructed, 
but takes us into his own care, and will be himself our master ; 
he himself will inform us of our ways, and direct our steps by 
his own. But he had not long continued this humble and painful 
task, for our improvement, but our stubbornness would not be 
mastered ; and corrupt nature, being unwilling to be informed in 
truth and duty, chose rather to part with this divine master, than 
her darling vice and errors. Yet when our ingratitude was 
contriving to send him away by a cruel death, his goodness was 
contriving the greatest blessings for us, such a pledge of his love 
as none but he could invent, none but he could give, viz. his own 
self, under the appearance of bread and wine at his last supper, 
and still continues the same in the adorable sacrament of the 
eucharist, to be the nourishment and strength of our souls. 
Christian souls ! what can be more engaging, what can be more 
powerful (were we rightly disposed) to lead us to our great end ? 

In a word, he gave us himself in his nativity, to be our com- 
panion, our master, and our guide: he gave us himself in the 
eucharist, to be our comfort, our strength, and our support : he 
gave us himself, when he died on the cross, to be our pledge, our 
ransom, and our surety: lastly, he gave us himself in heaven, to 



10 



dS THE FIRST COMMANDMENT. 



be all in all to us, our inconceivable, great, and eternal happiness. 
And what can God give more ? 

Thus God loves us ; must not we then love him, when we see 
this ocean of charity and love flow from God? What wretchea 
must we be if we love him not? Can we ever expect to share 
in his glory, if we comply not with this duty, so much desired, 
so much pressed by him : — " Son give me thy heart !" (Prov. 
xxiii. 26.) This homage we must pay to him as our creator, our 
redeemer, and our friend ; this is what this first commandment 
requires of us, and whereupon the whole law and the prophets 
depend, without this we can never serve him as we ought ; for 
he tells us, " he is a jealous God, admits of no rival in his love ; 
but visiting the iniquity of the fathers upon their children, unto 
the third and fourth generation of them that hate me, and 
shewing mercy unto many thousands of them that love me, and 
keep my commandments." (Deut. v. 9, 10.) So the beloved 
apostle assures us, "that he that loves not, remains in death." 
And St. Paul's zeal carries him so far as to say, " He that loves 
not our Lord Jesus Christ, let him be accursed." 1 Cor. xvi. 22. 

By this commandment then, you see, we are obliged to acts 
of faith, hope, and charity : to believe God, to hope in God, and 
to love God. But how must we know when we love God, and 
who those are that love him, and who do not ? Our Saviour 
himself answers this question, " If any man loves me, he will 
keep my commandments." (John xiv. 23.) And St. John 
again in his first epistle tells us that, " Who says he knows him, 
and does not keep his commandments, he is a liar, and the truth 
is not in him ; but he who keep his words, doubtless the love of 
God is perfect in him, and hereby we know that we are in him ; 
who says, that he remains in him, must walk as he has walked." 
(Ch. ii. 4, 5.) And in chap. iii. 24, " He that keeps his com* 
mandments, remains in God, and God in him," and again, chap. 
r. 3, "This is the love of God, that we keep his commandments." 

Whereupon St Gregory the Great says, " The testimony of 



ON THE FIRST COMMANDMENT. 11 

love is m the performance of our duty, for then we truly love 
God, when we observe his commandments, and refrain from oui 
pleasures ; for whosoever is carried away by unlawful desires, lei 
him say what he pleases, he loves not, and he proves it evidently 
by his behavior." 

Those who neglect then the service of God, their daily and 
usual prayers, or say them carelessly ; do they love God who 
remain in sin, or follow the practice of cursing, swearing, and 
abusing his sacred name ? do they love God, who profane the 
Sabbath, and mispend the days consecrated to his service? do 
they love God, who bear animosities and enmities in their hearts 
against their brethren ? do they love God, who yield to unclean- 
ness, and have it often in their thoughts and discourse ? do they 
love God, who continue in the practice of injustice, or are con- 
tinually censuring their neighbor in words, or thoughts, &c, do 
they love God? No, no, let them say what they will, it is certain 
they do not love God, nor comply with this first and great com- 
mandment : we have Christ's own word for it. We must therefore 
love God, and often raise up our hearts to him by acts of faith, 
hope, and charity. 

When must we love God ? I answer, first, when we frequent 
the sacraments, particularly the eucharist and penance. This the 
Council of Trent seems to require in the 6 Sess. c. 6, where it 
says, " That sinners dispose themselves to justification, when they 
begin to love God, as the fountain of all justice." And in the 
3d Can. "If any one shall say, that without the preventing (or 
forerunning) inspiration, and assistance of the Holy Ghost, that 
a man can believe, hope, love, or repent as he ought, so that the 
grace of justification be granted him, let him be accursed." 
Secondly — when we approach the sacrament of the altar, the 
blessed eucharist, we ought to make an act of love, because it is 
the sacrament of charity and the greatest pledge of love. 
Thirdly — when we have received an extraordinary benefit from 
Almighty God: for here ingratitude seems very criminal. 



12 



ON THE FIRST COMMANDMENT 



Fourthly — when we are assaulted by any dangerous and vehement 
temptation, we cannot do better than to raise in our souls an act 
of the love of God, calling to mind those words of the apostle : 
" Who will separate us (says he) from the love of God ? Shall 
tribulation, or distress, or hunger, or nakedness, or danger, oi 
persecution, or the sword. In all these we conquer for his sake, 
who has loved us." (Eom. viii. 35.) Fifthly — when we are in 
danger of death ; for none, says St Augustin, " should depart 
this life without repentance, though he be not conscious to himself 
of any great sin ; because," says he, " nothing secures our re 
pentance but the hatred of sin and the love of God. Lastly — 
during the whole course of this mortal life, we cannot do better 
than frequently form in our hearts acts of the love of God, in 
return for his infinite love to us ; witness all the dear pledges of 
his infinite love. Let us be grateful in frequently owning them, 
and endeavor to make some suitable return, and to advance dailr 
in it." (Aug. Ep. civ. lib. 52.) 

For the path of the just, as the wise man says, "is as it were 
a shining light, which advances and increases into a perfect day, 
which is only in heaven above, in the enjoyment of God." Prov. iv. 



DISCOURSE II. 

ON THE FIRST COMMANDMENT. 

Thou shalt not hare strange Gods in my sight.— Dent. ch. 5, t. 7. 

In the foregoing discourse on this commandment, I told voa 
we must adore and worship God ; we must acknowledge him to 
be the supreme Lord of us, and all things : and we must adhere 
to him with all the faculties of our soul; by faith, by hope, and 
by charity. We must believe what he says, hope for what he 
promises, and love him above all things/ and this a* our creator 



ON THE FIRST COMMANDMENT. 



who made us what we are ; as our Redeemer, who saved us from 
the endless miseries we deserved ; as our last end, who alone can 
make us happy for ever, by the communication of an infinite 
good, no less than his own self. 

Ts this all this commandment obliges us to do ? This is a great 
deal, if well considered, but not all. We must likewise comply 
with all the duties religion imposes upon us. What is religion ? 
" It is a moral virtue, by which we give to God the supreme 
honor and worship that is due to him, as the first beginning, and 
last end of all things. What are the acts of religion ? They 
are of two sorts, interior and exterior, formed in our hearts, and 
expressed in our behavior. The interior are prayer and devotion. 
What is prayer? Prayer is an elevation of our mind to God, 
whilst we ask of him such things as conduce to our salvation." 
What is devotion ? It is an humble and pious affection towards 
God. It is humble, upon the sense we have of our own weakness 
and insufficiency to do anything of ourselves, available to our 
eternal good ; and of our entire dependence on him for all we 
have, and all we hope. It is pious, upon the consideration of 
the divine clemency and goodness, who will doubtless assist us in 
all we want, if we ask it as we ought. By such a prayer we 
honor God, in owning him to be the author and disposer of all 
things, and from whom alone we seek all the good we can have, 
either in time or eternity. 

The exterior acts of religion are three, adoration, sacrifice, 
And votes. Adoration is likewise two-fold, interior and exterior, 
answering to the two parts of which we are composed, soul and 
body. To adore God then as we ought, we must do it interiorly 
in our hearts, as well as exteriorly in our behavior ; for without 
it our adoration will neither be acceptable to God, nor available 
to ourselves. We may, no doubt, have a very demure and hum- 
ble exterior, without any devotion or respect in our hearts, as it 
is usual with hypocrites ; but we can scarcely have a pious respect 
for God in our hearts, but we shall have a suitable exterior. 
2 



14 



ON THE FIRST COMMANDMENT. 



When we see persons then, in the presence of God, and whc 
ought to say their prayers, frequently gazing about, lolling in- 
decently, or kneeling carelessly on one knee, without any neees 
sity, we cannot but think they have small respect for God in their 
hearts, and as little sense of their own wants and spiritual good. 
For as St. Augustin says in his book entitled, Care for the Dead, 
" When we pray we behave ourselves like supplicants kneeling, 
holding up our hands, or prostrate kneeling on the ground, and the 
like. It is true," says he, " God sees our hearts, and needs not 
these visible signs to know the disposition of them : yet by these 
we are moved to pray with more humility and greater fervor." 
(Chap, v.) Tt is true this respectful behavior comes from a pre- 
cedent pious disposition in the soul ; yet when it is once produced, 
it increases the fervor of the heart, and gives life to that very 
disposition that gave it birth. So, like true adorers, we adore 
God in spirit and truth, when our exterior behavior suits with, 
and does not believe the interior pious affections of our soul. 

The next exterior act of religion is sacrifice; and this at 
present I shall explain to you. What is a sacrifice ? It is an 
exterior action, performed by a lawful minister, whereby we make 
a public acknowledgment, and a solemn protestation of God's 
sovereignty and supreme dominion over us, and our absolute de- 
pendence on him, with all subjection and service, as his creatures/ 
who have our beginning, our continuance, and our end ; our life 
and death from him alone. 

These were of two sorts ; the bloody sacrifice, where the victim 
was killed ; such were most of the sacrifices of the old law : and 
the unbloody sacrifices, where the victim was not killed ; such 
was the sacrifice of Melchisedech, who offered unto God bread 
and wine. 

This testimony of his supreme dominion over us, and our entire 
dependence on him, God always, even from the creation of the 
world, required of us : this duty was required of Cain and Abel, 
as we read in Genesis, (chap, iv.) and continued by the succeed- 



ON THE FIRST COMMANDMENT. 



15 



Ing servants of God till the law of Moses, wherein they were 
expressly commanded by Almighty God, and were very numer- 
ous ; yet may be reduced to three or four heads. 

The first of these sacrifices were called Holocausts, aHrtrrat- 
offerings; these were entirely devoted to the honor of the divine 
majesty: here, after the victim was killed, it was all burnt upon 
the altar, to signify that the whole man, and all that belonged 
to him, is subject to the dominion of God. 

The second was a sin offering, or a propitiatory sacrifice, which 
vvas offered to God for the expiation of sin, and to move him to 
be merciful to us. Herein, part of the victim was burnt, and 
part was assigned to the priest for his subsistence; to signify 
that the pardon of our sins was granted to us by Almighty God, 
through the ministry and prayers of the priest. 

The third was a pacific offering, which was twofold; first, to 
return thanks to Almighty God for past favors ; and secondly, to 
beg and move him to grant us new ones. Herein the victim was 
divided into three parts ; the first was burnt in honor of God ; 
the second was assigned to the priest ; and the third to the per- 
son that made the offering, to signify, as St. Thomas says, that 
our salvation proceeds from God, through the direction of his 
ministers, and our own endeavors co-operating thereunto. 

All these sacrifices were only figures, and shadows of one, and 
that truly a great one, viz. the sacrifice of the body and blood of 
Jesus Christ, once offered by him to his eternal Father upon the 
cross in a bloody manner, to expiate many sins, even the sins of 
the whole world ; and daily offered upon the altar, by the priests 
of the new law, in an unbloody manner to perpetuate the mem- 
ory, and apply to us the virtue, of that great sacrifice, once 
offered upon Mount Calvary, for the redemption of all mankind. 

What do we call this sacrifice ? We call it the Mass. Where- 
in does it consist ? It consists in the words of consecration ; 
tfhen the priest in the person of Christ, says these words over 
the bread, " this is my body ;" which when said, he kneels down 



16 



ON THE FIRST COMMANDMENT. 



and adores, then holds it up for the people to adore it. Thee 
over the wine in the chalice he says, " this is the chalice of my 
blood, the new and eternal testament, the mystery of faith which 
shall be shed for you, and for many, for the remission of sins f 
here he kneels and adores, then elevates it for those that are 
present, to see and adore it. This shews that Christ is really 
present on the altar. But wherein consists the nature of a sacri- 
fice ? in this, I say, that although after consecration, under the 
appearance of bread, there be really present, not only the body 
but also the blood, the soul and divinity of Jesus Christ, Christ 
whole and entire, both God and man, and the same under the 
appearance of wine ; yet, by the words of consecration, they are 
mystically separated ; because Christ said separately, " this is my 
body, and this is my blood ;" which includes a lively and effica- 
cious representation of the violent death he suffered. So the 
words of consecration are, as I may say, the spiritual sword, 
which makes a mystical separation betwixt the body and blood : 
and though death be here only by representation, yet it is a real 
sacrifice, inasmuch as Christ is represented under the figure of 
death, or placed upon the altar under those signs which represent 
his death. 

How do we, by this sacrifice, own God's sovereign dominion 
over us, our absolute dependence on him, and give him that su- 
preme honor and adoration that is due to him ? We do this, 
when to him we offer Christ sacrificed on the altar, where his 
death on the cross is lively represented and offered to his Father 
in acknowledgment that he is master of life and death ; and 
hereby we render to God, through Jesus Christ, the most sov- 
ereign worship that is possible. Alas ; Christian soul, there is 
such a great, or rather such an infinite, disproportion betwixt God 
and his creatures, that let us do what we can of ourselves to 
idore his majesty, to return him thanks for his benefits, to satisfy 
his justice for our sins, or to obtain of him the graces that are 
necessary for the well governing of our lives, we cannot do it 



ON THE FIRST COMMANDMENT. 



17 



worthily; and it is only Jesus Christ who can present to his 
Father an adoration, a thanksgiving, a satisfaction, or prayer, 
that deserves to be accepted by him ; because he is not only man, 
but also God. Now he performed all these duties by the sacri- 
fice he offered upon the cross, in so great, in so worthy, and so 
superabundant a manner, that God himself, though great and 
infinitely adorable as he is, cannot desire more. 

No, it is this adoration, it is this worship of the Son of God, 
which we daily offer to the Father in the Mass : this is the 
treasure, and this is the blessing, and a blessing indeed, which 
he has left with us, and will continue to the end of the world in 
his church. And it is here that he himself is the chief priest, 
as well as the victim : he adores his Father in us, and for us, and 
is adored by us. He adores in us as our chief, or our head. 
He adores for us, as our priest, who offers himself by the ministry 
of his servants, and he is adored by us as our God. What a 
happiness then to assist devoutly at Mass ! 

Secondly, is this sacrifice of the Mass propitiatory, that is, is it 
a means to appease God's anger against us, and move him to 
have mercy on us? Yes, Christian soul, and the most powerful 
means to atone for our sins, to move him to grant us a sense of 
our duty, and true repentance, and even the pardon of the 
punishment due to our sins; because here is the same Christ 
dffered on the altar in an unbloody manner, who in a bloody 
manner offered himself on the cross for our redemption ; aid this 
cannot but be acceptable to God, and make him look upon us 
with a more propitious eye; because it represents to him that 
voluntary death which his beloved Son has suffered for us sinners, 
or rather places before his eyes that very Son of his under the 
representation of his death, by which his wrath has been appeased. 
Upon this account St. John tells us, " My little children,'' says 
he, " I write these things unto you, that ye may not sin ; yet, 
nevertheless, if any of you have sinned, we have an advocate 
to God the Father, Jesus Christ, who is just, for it is he that ii 
2* 



18 



ON THE FIRST COMMANDMENT. 



the victim of propitiation for our sins, and not only for our sii* s 
but also for all those of the whole world." (1 Epist. ii. 1, 2.) 
Oh ! what an advantage and what a comfort is this ! for a repenting 
sinner to have Jesus Christ for an advocate, who of himself owes 
nothing to the divine justice, and has also fully satisfied for our 
sins. He requires then what is justly his due, when he asks of 
his Father grace and mercy for sinners. He has borne our 
inrmfiities, discharged our debts, and left us a copious redemption : 
Can we then fear to be excluded from a share in the merits of 
that blood, which is no less than infinite? " If the blood of goats 
and oxen," says St. Paul, " sanctified the polluted, to the cleansing 
of the flesh ; how much more doth the blood of Christ, who by 
the Holy G-host offered himself unspotted to God, cleanse our 
consciences from dead works to serve the living God? and 
therefore he is the mediator of the New Testament." 

I further add the decree of the Council of Trent : " If any 
one shall say that the Mass is only a sacrifice of praise and 
thanksgiving, or a bare remembrance of the sacrifice on the cross, 
and not propitiatory ; or that it only avails the person that re- 
ceives, and ought not to be offered up for the living and the dead, 
for sins, their punishments and satisfactions, and other necessities, 
let him be anathematized." Sess. 22. Can. 3. 

Yet we are not to believe that the sacrifice of the Mass atones 
for our sins, without a good and pious disposition on our sides : 
or that it will be available to us, without true repentance, or the 
amendment of our lives ; or that by one Mass all the punishment 
due to our sins is remitted : but, as the same council adds : " if 
we come to God with a sincere heart, a true faith, with fear and 
reverence, truly sorrowful and penitent, we may obtain mercy, 
and find grace in seasonable aid, for God being appeased by this 
offering, grants us grace, and the favor of repentance, and for- 
gives crimes, even the most enormous : for it is one and the same 
sacrifice with that which heretofore was offered upon the cross, 
it is the same host or victim, and he who offered himself then, 



ON THE FIRST COMMANDMENT. 



19 



is the /same who now daily offers himself by the hands of the 
priest ; it is only the manner of offering that is different." Chap. ii. 

" When I perceive my imperfections," says St. Bernard, " I 
am not discouraged, I distrust not, I know not what I will do ; I 
will receive the chalice of salvation, and call upon the name of 
our Lord." (Ser. 22. in Cant.) And in another place, " My 
God," says he, " all that I can give thee is this miserable bodj 
of mine, which if I give, it is well ; yet if anything be wanting, 
1 add thy body too. Lord, from this infinite treasure I supply 
what is wanting in me." Ser. in Epiph. 

Yes, dear Christians, and so may you, if you assist devoutly at 
Mass. what a treasure, and what a blessing is this ! Is it 
not then astonishing to see people so careless and negligent in 
laying hold of, and improving this advantage. 

Thirdly — Is the Mass a sacrifice of praise and thanksgiving ? 
Yes, and the greatest we can possibly offer to God. Alas ! w* 
are poor and miserable ; we know we are nothing of ourselves, 
and have nothing of our own to return to God, for the great 
benefits of our creation, preservation, and redemption ; for the 
favor of being called to the Catholic faith, and for the manifold 
blessings we receive thereby ; for the many graces he bestows 
upon us, and the many evils from which he continually preserves 
us. What have we to return to God for these, that is worth his 
acceptance ? He knows our poverty and want, and was sensible 
of it, and therefore put into our hands this adorable victim, this 
sacrifice of thanks, and gives us power to offer it to him in return 
for all his favors to us, and even this too. And what can be 
nore acceptable to heaven, what can be more pleasing to God, 
than this his only Son, this divine victim, his goodness has made 
ours ? By this we consecrate our prayers ; by this we return 
our thanks ; and these, no doubt, when they come from a grate- 
ful heart, are great through the infinite merits of Jesus Christ, 
and greater cannot be given to God. Wherefore the priest never 
fails to return thanks in the preface of the Mass ; " Let us give 



20 



OK THE .FIRST COMMANDMENT. 



thanks to the Lord our God and it is answered, " it is truly fil 
and just," and then he goes on, "it is truly fit and just, right, 
and profitable, that we always, and every where, give thee thanks, 
sacred Lord, Father Almighty, eternal God, through Christ 
our Lord." To hear Mass then devoutly, and to offer up to God 
this divine sacrifice, is the most grateful and effectual return we 
can make to him for all the favors and graces we have received 
from him. 

Fourthly — Is the sacrifice of the Mass also impetratory ? that 
is, is it a powerful means to move Almighty God to grant us 
such favors and graces as are necessary to lead a virtuous life, 
and bring us, in the end, to an eternal crown ? Yes, and doubt- 
less, the most powerful means; and of this we cannot be but 
persuaded, if we consider who it is that lies sacrifieed on the 
altar, interceding for us. Though we have no deserts of our 
own, he has ; though our prayers are of small force, his are not. 
It was the sense of our miseries and wants that brought him from 
heaven, placed him in the world, and nailed him on the cross ; 
it is the same goodness that lays him daily on our altars, to renew 
the memory of his passion, and to apply its virtue to our souls, 
thu. to move his eternal Father to grant us such aid and assist- 
ance, that his sufferings may not be lost upon us. Think you 
then, can there be any prayer like unto this ? Can we engage 
heaven in our interest by any more powerful means, than by 
offering up this spotless Lamb of God, to the Father of all mercy, 
to be our advocate, to plead our cause, and intercede for us ? Can 
ho look upon him, and not look upon us, for whom he is sacrificed ? 
What he might possibly at another time deny us, sure he will 
not now refuse his only Son : what our unworthiness dares not 
presume, his merits will certainly procure. He has told us 
" whatsoever you ask my Father in my name he will give it you." 
(John, xvi. 23.) Let us ask them now, for sure we cannot have 
a more favorable time. " The angels," says St. Chrysostom, 
u prostrate themselves before the throne of God. and make use 



ON THE FIRST COMMANDMENT. 



of this juncture, as the most favorable, to beg graces and favors 
for men ; and it is then that they pray for us with greater instance 
and fervor." (Horn, xxvii. ad Prop. Ant.) And should not we 
do so too? should not we be careful to manage these precious 
moments to our best advantage ;. and never out of indifference, 
carelessness, or sloth, neglect to hear Mass, neglect so favorable 
an opportunity to send up our petitions to heaven for all our 
wants and necessities. 

This is the great sacrifice of the new law, infinitely exceeding 
in dignity and value all that went before it ; and this is the great- 
est mystery of our religion, where Almighty God, as the council 
of Trent expresses it, pours forth, with open hands, the treasures 
of his love. Frame the best idea you can of God's liberality, 
and you will find it all epitomized in this : so we may truly crj 
out with the psalmist, " he hath made a remembrance of his won- 
derful works." (Psalm ex. 4.) Here you may receive grace t<? 
enlighten your understanding, and to inflame your will ; here 
you may receive grace, if not to extinguish, at least to moderate 
your passions and to overcome, if not to exempt you from temp- 
tations ; here in an eminent degree, you honor God in Jesus 
Christ. Here is the most powerful means to obtain repentance, 
to appease God's anger, and to satisfy for our sins ; this is the 
most effectual method of shewing ourselves grateful to God, of 
returning him thanks for all his favors, and that in the most 
agreeable manner. In fine, nothing can more efficaciously in- 
fluence heaven in our cause, or prevail upon the Almighty to 
grant us new favors and graces to support our weakness, and lead 
us in the paths of virtue. Sure no nation was ever blest like us, 
nor no people so favored by heaven ! Happy we, had we but 
prudence and zeal enough to make the best use of it. 

Yes, it is not very astonishing to see Christians, who know and 
believe this, so careless in hearing Mass, so backward in coming to 
asvsist at this divine sacrifice, to receive a share of the blessings 
Christ daily offers them ? he is not tired with giving, shall we be 



22 



ON THE FIRST COMMANDMEM. 



tired with receiving ? he daily lies on our altars, and offers up 
himself to his Father for us; should we not lay hold of the 
opportunity to make the offering with him for ourselves, and dig- 
nify our prayers by his ; I know laboring people, who earn their 
bread with the sweat of their brow, cannot daily share of this 
blessing ; yet sure they are highly blameable, if upon Sundays 
and holydays they omit this duty, out of sloth, indevotion or 
negligence ; and discover but too evidently, that they labor more 
far bread than eternity, more for their temporal than their spirit- 
ual food, more for earth than heaven. No doubt, it was the 
great sense the church had of this adorable mystery, and the ad- 
vantages she knows those reap, who assist devoutly at it, made 
her oblige all the faithful under mortal sin, to hear Mass upon 
Sundays and holydays, if not lawfully hindered. How insensible 
then must those be of God's honor, the precepts of his church, 
jmd their own eternal welfare, who upon these days, whereupon 
they are forbid to labor for bread, take no care to feed their souls, 
and enrich themselves from this treasure of heaven, even when 
a temporal blessing on the labors of the following week may of- 
ten depend upon it ? 

Christians, was there but one priest in the world, or was this 
divine sacrifice entirely confined to one only place, what a value 
should we have for it ? How happy should we esteem those who 
lived near, whose favorable circumstances gave them an oppor- 
tunity to assist daily at such a mystery, where the Son of God 
himself is the victim, where he lies daily sacrificed on the altar 
of our good, to apply the virtue of his passion, and to pour forth 
his grace, with a liberal hand, on these pious souls that heartily 
desire it in happy people, should we say, to be so near their God 
to have such a blessing at hand, so sovereign a means to honor 
their maker, to appease his anger, and obtain his favor. How 
should we often bewail our hard fate, in being so far removed 
from so great a blessing ! What pilgrimages should we see, and 
with what devotion How would they press to be admitted ! 



ON THE FIRST COMMANDMENT. 



23 



And what respect would they shew when present at these tre- 
mendous mysteries ? 

And can we be less sensible now, because God is more con 
descending and favorable to us ? Can we have a less value for 
this dear blessing, because his goodness has been pleased to make 
it more common, and even to have it in our very houses. 

The three kings inquired of Herod and the Jews, asking them, 
" where is he that is born king of the Jews ?" St. Peter Chrisol 
thinks this was not so much a demand to know where the Messias 
was born, as a secret reproach of their sinful indifference. " They 
do not ask them," says he, " but they blame them ; they accuse 
the negligent, they reproach the slothful, and they discover the 
wicked. You have here amongst you a king, and you take no 
notice of him, you know not where he is. You have here the 
Messias, so often wished for, and so long expected, and you mind 
him not ; the shepherds have already informed you, and you have 
not yet paid him your respect and homage. We live in a remote 
country, yet think it worth our while to take a long journey, even 
in this season of the year to come and adore ; and you, who are 
so near, have not yet paid this duty. We, who are born to a 
crown, and have each of us the concern of a kingdom on our 
hands, judge it our duty and interest to come and cast ourselves 
at his feet, and offer him our small presents ; and you amongst 
whom he is born, whose natural subjects ye are, still ignorant of 
the place of his birth." Ser. 156. 

Might not the like reproach be made to many careless Chris- 
tians, who have the opportunity and convenience to assist daily 
at this sacrifice, and yet, out of sloth, or want of devotion, they 
do not? How many servants in a family, where Mass is daily 
said, have this advantage, and yet many frequently neglect it V 
The common excuse is, they have not time, their business so falls 
out. Ah ! it is an easy matter to find an excuse where there 
wants a will. They have not time to hear Mass; but they have 
lime enough to spend in idle discourse. They have not time to 



24 



ON THE FIRST COMMANDMENT. 



hear Mass ; but they have time to smoke and drink. They have 
not time to hear Mass ; but they have leisure to entertain a 
friend, and it may be, at the same time. How many are there 
who have but half employment, and whose time lies on their 
hands ! Lad they but zeal and devotion; had they but a sense of 
this invaluable blessing, they would here spend profitably one 
half hour in the day to God's honor, and their own great ad- 
vantage, the eternal interest of their souls. God, who only 
Knows the value of his favor, cannot but be sensible of the 
neglect. 

Think then, dear Christians, and think seriously upon what 1 
'save said, call it over again to your minds. This first com- 
mandment obliges us not only to believe in God, to hope in God, 
and to love God ; but likewise to adore and worship him, not 
only exteriorly, by a decent behavior in his presence, but also 
interiorly in our hearts, by earnest and devout prayer. We must 
likewise acknowledge his supreme dominion over us, and our 
entire dependence on him. This has always been done since 
the beginning of the world, at least since the beginning of sin, by 
exterior sacrifices, which are all comprised in, and infinitely sur- 
passed by the ever adorable sacrifice of the Mass, which you 
yourselves may offer up to God ; I say, you, for it is not only 
the priest that offers up the Mass for himself and others, but 
every one that is devoutly present do, in their way offer it up 
for themselves and others. Thus after the offertory, the priest 
expressly says, " pray brethren that mine and your sacrifice may 
be pleasing in the sight of God the Father omnipo-ent ;" and in 
the canon he recommends to God, those for whom, says he, we 
offer this sacrifice, and for those who offer it unto thee. As often 
then as you can assist at this divine sacrifice, and offer it up to 
God thus ; consider yourself when you are going to hear Mass 
as if you were at the foot of the cross ; unite yourself with all 
the powers of your soul, to your Saviour, Jesus Christ, and with 
aim first adore God, that perfect and sovereign being. Secondly, 



ON THE FIRST COMMANDMENT. 



25 



return him, through this his only Son, your sincere thanks for 
all the favors and benefits bestowed upon you, both general and 
particular. Thirdly, offer up this agreeable victim for all the 
sins you have committed, and for those of the whole world. 
Fourthly, beg of that goodness that has given you this dear 
pledge of his love, and beg by it all that grace and assistance 
that may be necessary for the discharge of your duty to him, 
that you may so adore and serve him on earth, that you may see 
and reign with him in heaven. 



DISCOURSE III. 

ON THE FIRST COMMANDMENT. 

Thou shalt not make to thyself a graven thing, nor the likeness of any things 
that are in heaven above, or that are in the earth beneath, or that abide in the 
waters under the earth; thou shalt not adore them, and thou shalt not serve 
them.— Deut. v. 8, 9. 

This, dear Christians, is part of the first commandment, and a 
fuller explanation of that which went before — thou shalt not 
have strange Gods before me. By this we must not imagine, 
that the art of painting or carving is forbid, when God himself 
ordered statues and images to be made, viz. cherubims on the 
ark, and the brazen serpent in the desert, as we read in Exodus 
and Numbers. (Exod. xxv. Numb, xxi.) But it forbids to 
adore and worship statues and images for God, or to believe that 
there is any divinity in them for which they ought to be adored : 
as the heathens did, and do at this day; and as the Israelites 
did, when they made and danced about the golden calf, saying, 
" these are thy gods, Israel, that have brought thea out of the 
land of Egypt (Exod. xxxii.) because as the psalmist says, 
" they transferred the glory due to God, to the image of an ox 
that eats grass." (Psalm cv.) So Moses says to the people, 



26 



ON THE FIRST COMMANDMENT. 



" you saw not any similitude in the day that the Loru God spoke 
to you in Horeb from the midst of the fire, lest perhaps, being de- 
ceived, you might make you a graven similitude or image of man. 
or woman, of beasts, of serpents, or fish ; lest perhaps, lifting up 
thy eyes to heaven, thou see the sun and the moon, and stars, 
and being deceived by error, thou adore and serve them, which 
the Lord thy God hath made to serve all nations under heaven." 
(Deut. iv.) And hereupon says St. Paul, " Being therefore the 
offspring of God, we must not suppose that the divinity to be 
like unto gold, or silver, or stone, the graving of art and device 
of man." Acts, xvii. 29. 

We are so far from believing images to be Gods, or that they 
ought to be worshipped with the honor due to God, that though 
the council of Trent ordains them to be retained in the church 
as usual, to put us in mind of good things, it expressly forbids 
us to believe any divinity or virtue in them, for which they ought 
to be reverenced ; it forbids us to demand any favor of them, or 
to put any trust in them : and tells us, that all the honor that is 
given to them is referred to the saints themselves represented 
by them : so we attribute no other virtue to them, but that of 
raising in us a remembrance of those they represent. Thus 
when we look on the image of Christ crucified, it excites in us 
a more lively remembrance of him, who loved us so as to deliver 
himself up to death for us. (Gal. ii.) When we bow to the 
eross, we adore him who has borne our iniquities on the tree. 
When we bow to or kiss the gospel, we adore the eternal truth 
which it proposes. 

In like manner we understand the honor which we pay to 
reliques ; for we look upon the bodies of saints, as having been 
victims offered up to God, either by martyrdom, or by patience, 
and on this account we respect them. 

We honor, says St. Hierom, " the reliques of martyrs, that we 
friay adore him whose martyrs they are ; that the honor of the 
lervant may redound to the master :" (L. contra Vigil.) who 



ON THE FIRST COMMANDMENT. 



21 



says he, " that receiveth you, receiveth me." (Matt. x. 40.) 
" There is a reverence due to the bodies of holy martyrs and 
others, who reign with Christ, as having been the living members 
of Christ, says the council of Trent, and the temple of the Holj 
Ghost, and who will be one day raised again to life, and glorified 
by him, and through which many blessings are bestowed on men 
by God." Sess. 25. 

"A little dust, (says St. A-ugustin, upon the feast of St 
Stephen the martyr, at whose body many miraculous cures had 
been wrought in his time ;) a little dust, says he, has gathered 
together a numerous congregation of people ; the ashes are hid, 
but the benefits appear. Consider what God reserves for us in 
the kingdom of the living, when he gives such blessings from 
the dust of those that are dead." Ser. 217, or 92. 

Hence you may observe, that all religious worship ends in 
God ; so if we give any such to creatures, that is, not upon his 
account, it must be idolatrous. Wherefore as he is our sovereign 
Lord, and our dependence on him, our greatest devotion, and 
our most earnest prayer, ought to be immediately directed to him, 
to God the Father, to God the Son, and God the Holy Ghost, 
and all through J esus Christ our Mediator and Redeemer. 

Yet nevertheless the church teaches us in the said council of 
Trent, " that it is good and profitable to beg the prayers of the 
saints ; for doubtless the same charity that prompts us to beg 
the favor of one another's prayers, moves us to implore the 
assistance of the saints by their prayers, who as they are more 
acceptable to God, may be more powerful with him to obtain for 
us what we want ; and certainly the quality of a mediator in 
Jesus Christ, receives no more prejudice from the intercession 
made to the saints in heaven, than from the intercession made to 
the faithful on earth." (Sess. 25.) The words of the council 
are these : " the saints who reign with Christ, offer up their 
prayers to God for men, and it is good and profitable to invoke 
them with humility, and to have recourse to their prayers, and 



28 



ON THE FIRST COMMANDMENT. 



assistance, for the obtaining benefits of God through his Stft 
J esus Christ, who is our only Saviour and Iledeemer. ,, 

Yet the manner of praying to God is different from that of 
praying to the saints. We beg of God to have mercy on us, 
and to hear us ; but we desire the saints only to pray for us, or 
to assist us by their prayers ; and thus are understood all our 
prayers to saints, under what form of words soever they are made. 

In fine, all the honor we give to saints, to their relics, or to 
their images, neither takes from, nor diminishes the honor we 
owe to God, but increases it. Because as in the affection we have 
for a friend, when we love for his sake, his children, his friends, 
or whatever is dear unto him, or what resembles him, and brings 
him to our mind, we do not love him the less, but more. So 
when we honor God's saints, or whatsoever is dear to him, or 
puts us in mind of him, we do not honor him less, but more. So 
though he is a jealous God, jealous both of the love of men, and 
of his honor, he does not think we divide that honor that is due 
to him, when out of a due respect to him, we honor those whom 
he has honored. Thus, as all religious worship springs from 
God, so it also ends in him. 

Now, we sin against this commandment, first, when, in our 
prayers to the saints, we do not put our whole faith and confi- 
dence in God. Secondly, when we give a religious respect to 
what we know to be extremely doubtful, or counterfeit relics. 
Thirdly, when we give way to superstition ; this is very injurious 
to God, because hereby persons leave him, to follow the devil, 
and neglect providence upon the credit of his delusions. 

Superstitions are relics of paganism and idolatry, that have 
been transmitted from generation to generation, by evil and vain 
credulous persons, from the heathens, who worshipped the devil, 
to these our days, wherein we ought to worship only the true 
living God. They are almost innumerable, yet I shall endeavor 
to reduce them to some heads, and to go on in some order. 

First. They are guilty of superstition, who study and profeai 



ON THE FIRST COMMANDMENT. 



29 



art magic, or govern themselves and others by private compacts 
made with the devil, either by themselves or others : such as 
these are called magicians, conjurers, wizards, witches, enchanters, 
soothsayers, cunning-men, fortune-tellers, &c. These the scripture 
severely condemns, particularly in Deuteronomy: "When thou 
art come into the land which the Lord thv God shall give thee, 
beware lest thou have a mind to imitate the abominations of those 
nations." Let not there be amongst you a sorcerer, an enchanter, 
nor one that consulteth with Pithon or divines, or such as seek 
truth from the dead; for all these things our Lord abhorreth, 
and for these abominations he will destroy them at thy entering 
into the land. 

Secondly. They are guilty of superstition who consult, or 
advise others to consult magicians, cunning-men, or the like, to 
find what they have lost, or to know who has stolen their goods, 
or be informed of any secret. " The soul/' says Almighty God, 
"that shall go aside after magicians, soothsayers, &c, I will set 
my face against that soul, and destroy it out of the midst of its 
people." (Lev. xx. 6.) "Above all things," says the good 
bishop St. Eligius, "I declare to you, and conjure you, not to 
observe the sacrilegious customs of the pagans, and that you ga 
not to conjurers and wizards, to consult them about any infirmity 
or upon any account ; because whosoever commits this wickedness, 
loses the effect of his baptism." (In vita ejus a St. Audoena, 1 
2. o. 15.) And the first Council of Milan in part 1, chap. 10, 
after many other councils, orders those to be severely punished, 
who go to fortune-tellers, conjurers, or the like, and consult them 
upon any account, or advise, or encourage others to go to them; 
or, after they have advised with them, believe what they say. 

Thirdly. Those are guilty of superstition, who pretend to 
foretell good or bad luck by omens, by the meetmg of certain 
persons or creatures, by the flying or chattering of birds, and by 
the like vain observations, to judge of the success or miscarriage 
of their affairs, and thereupon are inclined to omit their business 
3* 



30 



ON THE FIRST COMMANDMENT. 



then ^ "Wid. Theine St. Thomas (2. 2. Qusest. 95. a. 7 ) declares 
to be superstitions, because things have no connexion with the 
future events which they pretend to foretell, and which generally 
depend on the free will of man. It is superstition then to believe 
that I shall have ill luck, if I stumble on the threshold as I go 
out of the house ; if the magpie chatter before my window, or 
the crow croak from the house-top ; if the first thing I meet be 
a toad, a snake, or the like; or if I meet a man with one eye, or 
that is sick, or lame ; or if a hare crosses my way ; or, when at 
table, if the salt falls towards one ; or if I am solicitous about the 
number thirteen; when friends are walking, if a dog or a child 
run betwixt them ; when they rise in the morning, if xhey put 
on the right shoe first, with a thousand such like. In fiiie, if they 
judge of a sick person's dying or living by the salt melting, or 
not melting, in his hand, and the like; such as practise, teach, 
give credit to, or are really concerned about these things, or such 
as these, are guilty of superstition, because these things have n<f 
power to foretell good or bad luck, neither from their own nature, 
nor from the institution of God : and therefore, says St. Thomas, 
it must be from the institution and dii3oipline of the devil. And 
St. Augustin is of the same opinion : " these," says he, " have no 
language but as they are in league with the devil, through the 
presumption of credulous people : nevertheless they are full of 
pestilent curiosity, racking solicitude, and moral slavery." In 1. 
2. c. 10. Christ, de Doct. 

" These, and such as these," says St. Chrysostom to the people 
of Antioch, "are the pomps of the devil. The observation of 
days, omens, forebodings, &c. You go out of your house," says 
he, " and you meet a man with one eye, and you cry it will be 
an unlucky day. Here's the pomp of the devil. It is not the 
meeting a man, but the living in sin, that makes the day unlucky 
When you go abroad, take care of one thing, commit no sin, for 
it is only this that can undermine or prejudice you ; without this 
the devil himself can do you no harm. What say you? You 



ON THE FIRST COMMANDMENT. 



31 



see a man, and you cry, ill luck ; and you see not the snare of 
the devil, which is doubtless ill luck ; but you observe not the 
danger of it. Shall I add," says he, " what is still more ridicu- 
lous ? If the first you meet be a maid, you cry, it will be a 
barren day ; but if it be a person of ill repute, you then cry, it 
will be a lucky day. Here's the pomp of the devil ; and what is 
his end in this, but to bring modesty into contempt, and lewdness 
into esteem ?" 

Fourthly. Those are guilty of superstition, who go to fortune- 
tellers or gipsies, to have their fortunes told, or to mathematicians, 
to have their nativities cast ; accept what they tell them, and so 
govern their lives according to such predictions. Such as use 
vain means to know future events ; who are to be their husbands, 
or what success they shall have ; and to this end they use a 
hundred charms ; as laying such a bough under their pillow, 
fasting such an eve, making dumb cakes, or watching such nights, 
and this to know in their sleep who they are to have ; such as 
watch in the church porch, to know who will die that year in the 
parish ; such as use the sieve and shears to find out things lost, 
who are the thieves, or what success this or that business will 
have, &c. Such as prick in fortune-books, or cast lots to know 
their destiny, or use any such means to know any future events. 
These, and such as these, have been condemned over and over 
again by the fathers, councils, and popes. 

"It happens sometimes," says St. Augustin, "through the 
illusions and the deceit of the fallen angels, and by many super- 
stitious means, that several things past, and to come, are told, 
and foretold, and do not happen otherwise than they are foretold ; 
and when persons find that their observations hit, and come to 
pass, this heightens their curiosity, and entangles them more in 
the snares of a most pernicious error. Of this departing of a 
soul from God," says he, " the scripture is not silent, and does 
not deter us from such practices, by saying, those things will not 
happen as they are foretold ; but although they tell you, and it 



32 



ON THE FIKST COMMANDMENT. 



happens as they tell you, do not believe them." (L. 2. de Dcci 
Christ, e. 23. & c. 21, 22.) Though the image of the dead 
Samuel foretold to King Saul what was true, yet such sacrilegious 
practices are not less to be detested upon that account. And he 
concludes, that such arts as astrologers pretend to, are either 
trifling impertinences, or damnable superstitions, grounded upon 
wicked compacts between men and the devil ; and therefore to 
be detested by all Christians. 

I add only, that if to practice these superstitions, or charms 
be to put ourselves from under the providence of God, as St. Basil 
says ; if it be to renounce our baptism, as St. Eligius affirms ; if 
it be to entangle ourselves in the snares of the devil, as St. 
Chrysostom tells us ; if it be to depart from God, and engage in 
a most pernicious error, as St. Augustin assures us ; in fine, if 
these be an abomination to God, as the scripture affirms, (Deut 
xiii.) what blessings can those expect upon their marriage, who 
make use of some of these, and go to the devil for a husband ? 

Fifthly- Those are guilty of superstition, who observe days, 
as if some were lucky, and some unlucky ; and upon that account, 
begin or defer their business and affairs. This is evidently proved 
from the words of St. Paul : " You observe," says he, in his epistle 
to the Galatians, " days, and months, and times, and years ; I am 
afraid of you, lest, perhaps, I have labored in vain among you." 
(Chap iv. 10, 11.) "Whereupon," says St. Chrysostom, in his 
homily against those that observed new moons: "It is the 
extremity of madness to expect that your affairs for the whole 
year should be successful, because you began them on such a day. 
Nay, it is not only madness, but an argument of a strange dia- 
bolical impulse, to attribute the prosperity of our life to the 
occurrence of a certain day, and not to our own care and industry. 
A day is not lucky or unlucky of its own nature, (for one day 
differs not from another,) but it becomes such by our industry, 
or our sloth ; if you employ it in virtue, it will be a lucky day, 



ON THE FIRST COMMANDMENT. 



33 



and merit a reward from God ; if you spend it in wickedness, it 
will be an unlucky day, and deserves his anger and punishment." 

"Many things would seem small sins," says St. Augustin, in 
his Enchiridion, " did not we know them from the testimony of 
scripture to be great ones." Who would nave imagined how 
great a sin it is to observe days, and months, and years, as some 
observe them : who will or will not begin any business upon such 
days, such months, such years, because, through the superstitious 
opinion of vain men. some are called lucky, and some unlucky, 
did not we measure its greatness from the fear of the apostle ? 
I am afraid of you, lest, perhaps, I have labored in vain a mong 
you. By these words he reprehends those who say, I will not go 
abroad to-day, because to-morrow will be the kalends, or such 
an unlucky day ; or, I will go abroad to-day, because it is a lucky 
day, all will succeed with me, there is a prosperous constellation, 
the sun is in a good sign ; I will make no bargains this month, 
because there is an unlucky star that rules this month ; or, I will 
not plant my vineyard this year, because it is leap year, &c. 
These are condemned by many council-, particularly those of 
Bourdeaux, Milan, Rouen, the last laying an anathema upon such 
as observe days and hours, as if anything should succeed better 
or worse, on that account. 

Those are guilty of this superstition, who will not begin a 
journey, or any business upon days that are reputed unlucky, and 
particularly that day of the week whereon the feast of the Holy 
Innocents falls that year. Those who will not marry on a Wed- 
nesday, or in May and August, because superstitious persons re- 
pute it unlucky. Those who will not pare their nails, or comb 
their hair, on Fridays, or wash linen on such and such days, lest 
some unlucky accident befal them. Who believe bread, baked 
on such days, will preserve cattle from diseases ; or that eggs, 
laid on such days, will extinguish fire ; or, if a grave be made 
on such a day in the week, many will die that year in the parish 
In fine, such as observe the feast of St. Paul's conversion, and 



34 



ON THE FIRST COMMANDMENT. 



thereby judge of peace or war, plenty or scarcity, for the ensu- 
ing year ; and a hundred such like contrivances, proceeding from 
the illusions of the devil, and spread abroad by the malice of his 
instruments. 

Sixthly. Those are guilty of superstition, who make use of 
charms, words, figures, numbers, &c. to prevent or cure distem- 
pers either in man or beast ; who cure the head-ache, pull out 
thorns, stop bleeding, and remove agues, &c. with certain words 
or prayers, not appointed by the church, which seem pious, yet 
are nothing but charms. " Philosophise as long as you please 
upon them," says St. Chrysostom, " and tell me that you call upon 
God, and do nothing else, and that the old woman you make use 
of is a Christian and a Catholic. I tell you it is idolatry, and a 
charm; and no doubt, sometimes the devil makes use of the 
appearance of piety, to hide his treachery, and give poison in 
honey." Horn. viii. in Ep. ad Col. 

" Such medicines," says St. Augustin, " which consist of liga- 
tures, or fillets, which physicians approve of, whether they be in 
prayers, or certain notes, which they call characters, or are to be 
hung or tied about the person that is infirm, are nothing but tricks 
of the devil, and compacts agreed upon between him and wicked 
men." L. ii. de Doct. Christ, c. 20. 

Seventhly. They are guilty of superstition, who make use of 
any holy thing to produce an efiect which it has no power to do, 
either from nature or from God, or from any blessing of the 
church, as St. Thomas teaches: "In all charms, (says he) or 
writings that are worn about us, we must consider whether or no 
there be anything in them that tends to the calling upon the 
devil, or contains any hard names wherein poison may lurk ; or 
whether or no they promise any thing that is false; for, then 
doubtless, the effect cannot be from God, who cannot be the 
author of falsehood ; or, if there be any thing vain and imperti- 
nent^ intermixed with what is holy, or any character besides the 
Bign of the cross, or any confidence be placed in the manner of 



ON THE FIRST COMMANDMENT. 



35 



writing, or tying, or any other impertinence, that conduces not 
to the worship of God ; for this is judged superstitious." Qusest. 
ii. q. 96. a. 4. 

Hence we may conclude, that it is superstitious to carry about 
one the measure of the wound in our Saviour's side ; if the per- 
son believes, that he shall gain all those effects that are promised 
by a condemned book, called Manuale Prcecationunij wherein 
the following words are contained : " This is the measure of the 
wound in our Saviour's side, carried to Constantinople, to the 
Emperor Charles the Great, as a most precious relic, lest any 
enemy hurt him. So great is the virtue of it, that neither fire, 
nor water, nor wind, nor tempest, nor a lance, nor a sword, nor 
the devil, can hurt him, who either reads it himself, or causes it 
to be read, or carries it about with him. Besides, a woman in 
labor, shall not die the day she sees it, but shall be delivered im- 
mediately, and easily. Moreover, whosoever carries it about him, 
shall gain a victory over his enemy, and shall suffer no damage 
himself. Lastly, that day that any one reads it, he shall not die 
a sudden death." 

Thus the devil transforms himself into an angel of light, and 
introduces his charms, under the cover of piety ; to deceive and 
ruin easy and credulous persons, by putting them upon a vain 
security, and a treacherous presumption. 

However, it is without doubt, very lawful to carry relics about 
us, or a cross, or St. John's gospel, the image of Christ, the 
Blessed Virgin Mary, or any of the saints, or other marks of 
piety, approved by the church ; as the rosary and the scapular, 
provided it be done with a pious intention, and without the ad- 
dition of any vain circumstances. 

Nevertheless, it is superstition to believe that those that carry 
about them the rosary, or scapular, or such marks of piety, that 
they shall never be damned ; or that, at the hour of their death, 
they shall certainly repent, and have the benefits of the sacra- 
ments, although they have neglected them all their lives. Cer- 



36 



ON THE FIRST COMMANDMENT. 



tainly, this presumption of security comes not from God. Where- 
fore, " the council of Cambray, held in the year 1565, admonishes 
the faithful, that the vanity and superstition of those is abomin- 
able, who for certain promise themselves, that they shall not 
depart this life without penance and the sacraments, who have a 
devotion to this or that saint, who place a security in the things 
they carry about them : and that they shall certainly have the 
success they desire, and whatever else of this nature is made use 
of and believed. And in like manner also, that it is utterly to 
be disallowed if any one affirm, that by a certain number, or by 
any certain form of masses, or other prayers, certain and par- 
ticular persons are always released out of purgatory." 

These are the words of the council, to which I shall add 
nothing ; for I have made it my business in this' discourse, to 
collect what I would inform my reader of, from the Fathers and 
Councils ; I only exhort you to the practice of solid piety, and 
not to put your whole confidence in the number or form of certain 
prayers, or in the saying of them so often upon such particular 
days. Place your confidence in God, and pray to him with an 
humble and contrite heart, with attention, devotion, and perse- 
verance ; and endeavor to gain, by the practice of virtue, what 
you ask in your prayers ; and you may confidently hope to obtain, 
through the intercession of saints, what you so heartily ask. 

The devotions of the rosary and the scapular are doubtless, 
^ood and commendable, and approved by the church ; but to 
place a security of salvation in them, that is not warrantable. 

Eighthly. To give credit to dreams, or to govern our actions 
by them, is superstitious, and frequently condemned in holy 
scripture : " Dreams lift up fools," says Ecclesiasticus ; (xxxiv. 
12.) "the man that giveth heed to lying visions, is like to him 
that catcheth at a shadow, and followeth after the wind." Again, 
u Deceitful divinations and lying omens, and the dreams of evil 
doers are vanity." And in the 7th verse, u Dreams have deceived 
many, and they have failed that have put their trust in them." It 



Off THE FIRST COMMANDMENT 



3? 



is also expressly forbidden in Leviticus : " You shall not divine," 
gays Almighty God, " nor observe dreams." (Chap. xix. 26.) 
If we have much ado to find out truth, and to foresee ordinary 
events, when we are awake, what hopes have we to do it wheo 
our reason is asleep ? It is true, Almighty God has formerly 
spoken by dreams, and may do it again : but as this is not now 
usual, and so hard to distinguish when they come from God, from 
nature, constitution, fancy, or the illusions of the devil ; that our 
general rule must be, not to mind dreams, nor the interpretation 
of them, delivered in idle books. 

Ninthly. It is wicked and damnable to destroy one charm by 
another, or to go to any magicians, or such as they call white 
witches, and to make use of their art to destroy a charm. For 
this is to do evil, that good may follow, and to make use of the 
devil, to destroy the works of the devil. Yet if we, or our cattle, 
are bewitched, it is lawful to seek out the charm ; and as the 
Roman Ritual says, to burn It if we find it. It is lawful also to 
go to the witch or enchanter, and to desire them, by fair means, 
or threats, or moderate severity, to remove or destroy the charms ; 
but this is not doing an ill thing, but only forcing them to do a 
good one. 

In fine, it is damnable to make use of any charm to make per- 
sons fall in love with them, or to do any damage to their neighbor, 
or his goods ; and not only those that do these things are guilty, 
but also those that consent to the doing of them, and nothing 
can excuse them but an inculpable ignorance. 

But you may tell me, dear Christians, that there are many 
secrets in nature, and wonderful effects proceed from natural 
causes, and particularly as to medicines ; we should not therefore 
condemn them, because we do not understand them. This, it is 
true, cannot be denied ; and therefore it ought to make us cautious 
in censuring too lightly our neighbor's practice, and also Dsc£- 
ward in using it ourselves till we understand it, that we maj not 
run the hazard of using a charm instead of a remedy. 



38 



ON THE FIRST COMMANDMENT. 



The holy Fathers were near the time of the heathens, and 
knew well their superstitious practices: what they censured, 
therefore, we have reason to condemn. 

I conclude, therefore, with a short recapitulation of what I have 
laid for the help of your memory. 

We ought to adore nothing for God, nor with the honor due 
to God, but God himself, the sovereign Lord of heaven and earth ; 
yet when we honor his saints, and what belongs to them, as their 
relics and pictures, with a religious but inferior honor, as his 
friends, we do not take from, but add to his honor, because it is 
on his account. We have our entire dependence upon him for 
all we have, and for all we hope ; and therefore as our whole 
confidence is in him, so we ought to have recourse to him for all 
we want, through Jesus Christ our only Redeemer and Mediator, 
he having given us all imaginable encouragement in these his 
own words, " Whatsoever you shall ask of the Father in my 
name, he may give it you." John xv. 16. 

Yet, nevertheless, it is good and profitable to have recourse to 
the prayers of the saints, and to beg their intercession for us ; be- 
cause, as they are more acceptable to him, their prayers may be 
more powerful in our behalf : besides, God is willing sometimes 
to honor his saints, in granting our requests on their account, 
thus to move us to the imitation of those virtues, which have 
made them so agreeable to him 

Thus, as it is our duty and interest to honor God and his saints, 
it is our ruin to have any commerce with the devil. " I would 
not that you should be made partakers with devils : you cannot 
drink the chalice of the Lord, and the chalice of devils : you 
cannot be partakers of the table of the Lord, and of the table 
of devils." 1 Cor. x. 20, 21. 

Wherefore, you must not go to cunning men, or conjurers, or 
the like, to find what is lost, recover what is stolen, or to know 
*hat is to come; for this is to leave God, and to enter into 



OK THE FIRST COMMANDMENT. 



39 



society with the devil : it is to violate your vow in baptism, and 
to renounce the providence of God. 

You must not consult fortune-tellers, nor mathematicians, to 
know your destiny, or to have your nativity cast : nor must you 
use tricks or charms, to know future events ; who is to be your 
fcusband or wife, or what trade or profession he will be of : these 
being usually damnable superstitions. 

You ought not to regard what superstition terms good or bad 
omens, lucky and unlucky days, for these are relics of paganism, 
and the pomps and snares of the devil ; as it is to observe dreams, 
and the vain interpretation of them ; neither are you to use 
charms for medicines to cure diseases, either in man or beast. 
In fine, we must beware of the devil in all shapes, and never 
build an assurance of salvation upon any particular form of 
prayer. But herein you are entirely to depend on the mercy of 
God, and the merits of your Redeemer : and as St. Peter advises, 
" that by good works you may make sure your calling and elec- 
tion. For doing these things you shall not sin at any time 
For so an entrance shall be ministered to you abundantly into 
the everlasting kingdom of our Lord and Saviour Jesus Christ. ,, 
2 Epist. ch. i. 10, 11. 



DISCOURSE IV. 

ON THE FIRST COMMANDMENT 

I am the Lord thy God, mighty, jealous, visiting the iniquity of the fathen 
upon the children, unto the third and fourth generation of them that hate me; 
and shewing mercy unto thousands to them that love me, and keep my com- 
mandments. — Exod. xx. 5, 6. 

This is an appendix, where every word has its force, and 
though annexed to the first commandment, yet really belongs to 
them all, because it is an assignment of rewards and punishments: 



40 



ON THE FIRST COMMANDMENT 



reward to such as keep this law, and punishment to those that 

break it. 

These are the great support of laws, these are what keep them 
in force, and men to their duty. The reward is large and great ; 
it is large, as being extended to thousands, and all that love God, 
and keep his commandments. It is likewise great, as being no 
less than an everlasting life, (Matt. xix. 17.) an eternal crown, 
the kingdom of heaven itself. " If thou wilt enter into life," 
says Christ, " keep the commandments. And he that does the 
will of my Father that is in heaven, shall enter into the kingdom 
of heaven." (Matt xxv.) Again, in the Revelations, "Be 
faithful unto death, and I will give thee a crown of life." Rev. 
ii. 10, and iii. 21. 

The punishment also is of great extent and truly terrible. It 
is of a great extent, because evil parents, who break God's law, 
transmit the punishment of their sins to their children, and the 
children of their children, even to the third and fourth generation. 
As to temporal punishment, we find that fulfilled in many exam- 
ples, which the scripture mentions. It is likewise true as to an 
eternal punishment, in two cases : first, when children enter into 
the injustices of their parents ; secondly, when they imitate their 
evil example. Thus, evil parents entail everlasting ruin upon the 
children of their own bowels. The punishment likewise is truly 
terrible ; because it contains an eternal exclusion from God, and 
all that is good, and the being doomed to everlasting torments in 
fire and flame. " Every tree that doth not yield good fruit shall 
be cut down, and cast into the fire," says the gospel. (Matt. iii. 
10.) Again, " The wicked shall go into everlasting punishment, 
but the just into life everlasting." (xxv. 46.) And this will be 
the fatal end of all those that hate God. What means this 
expression, that hate God? for few sinners think they hate God. 
The Holy Ghost makes use of this expression, to shew the 
grievousness of sin ; for what can be more odious and detestable 
than to hate goodness itself? And this all sinners do ; for as he 



ON THE FIRST COMMANDMENT. 41 

and only he, loves God, who keeps his commandments; so ha 
that does not keep, but breaks his law, is truly said to hate God, 
at least in effect. As he that pawns his soul for his interest, 
does it as much damage as if he really hated it. 

But I forgot two words that are very significant. God here 
tells us, that he is mighty and jealous. Sinners sometimes are 
but little moved with the terror of God's threats, and so frame, 
in their foolish fancies, many ways whereby to avoid his wrath, 
and escape the threatened punishment. But these vain projects 
will quickly vanish, when they consider his strength and power ; 
so great, that nothing visible or invisible can resist it, and will 
soon cry out with holy David, " Whither shall I go from thy 
spirit ? or whither shall I flee from thy face ? If I ascend into 
heaven thou art there ; if I descend into hell thou art present. 
And I said, perhaps darkness shall cover me, and night shall be 
my light in my pleasures." (Psalm exxxviii. 7, 8, 11.) Alas, 
nothing can secure them against his power and strength ! 

Nay, he is not only strong, but also jealous. This jealousy 
argues not any distrust or disturbance in the mind of God, but 
signifies such a love and concern for us, as to make him observe 
the least departing of a soul from him, and suffers not the smallest 
fault to pass unpunished ; to obviate that blasphemous principle 
of libertines, who say, God is too great to mind the trivial con- 
cerns of men. Or, as they express themselves in Job: "What 
ioth God know ? and he judgeth as it were through a mist. The 
clouds are his covert, and he doth not consider our things, and 
he walketh about the poles of heaven." (Chap. xxii. 13, 14.) 
These foolish and wicked thoughts will vanish, when they consider 
his jealousy in his most calm and exact justice, who, as he is the 
spouse of our souls, requires our whole heart ; and as he suffers 
not the least misapplied affection to pass unpunished ; so he 
" destroys all that depart from him," (Psalm lxxii. 27.) as the 
Psalmist assures us. 

Thus, in return, we ought to be exact in our duty, and ar 
4* 



42 



ON THE FIRST COMMANDMENT. 



jealous of his service, as neither to mispend our time, nor misplace 
our affections. He has given us all we have, so he justly requires 
all from us. We cannot think to deceive him with words and 
promises, when our hearts and affections run another way, and 
after other objects. "With these we cannot deceive a wise man, 
much less a jealous God. Our devotion therefore must be true 
and solid, and not in a set form of words, and bare promises, 
that satisfy a mere devotee, but come to no effectual resolution, 
no change, nor reformation of our hearts. This is what at present 
I design to exhort you to, and thereby conclude the explanation 
of the first commandment. 

There is a true, and a false devotion ; the one is regarded and 
rewarded by God, the other is rejected, and punished by him. 
But how must we know the one from the other ? I tell you, all 
that devotion which the spirit of piety does not animate, is a false 
and treacherous devotion : all that devotion, which is not gov- 
erned by a just subordination to greater duties, is treacherous 
and unprofitable. If you would have your devotion solid, and 
acceptable to God, let it be interior from your heart ; and let it 
be governed according to reason, and the circumstances of your 
state. If false devotion regards principally the exterior, true 
devotion aims chiefly at the interior, and comes from the heart. 
If false devotion prefer works of supererogation before those of 
precept ; true devotion goes quite otherwise, it always prefers 
duty before counsel. 

I begin with the first, true devotion must be interior, and from 
our heart. There is much the same difference between true and 
false devotion, as there is between nature and art. Art is only 
concerned for the exterior. An expert carver, when he designs 
to make a statue, that may be a credit to him, aims to perfect 
nothing but what is exterior : he labors indeed about the head 
and arms, and endeavors to form an exact proportioned counte- 
nance ; but he thinks neither of the brains, the arteries, the lungs, 
the liver, nor the heart ; his whole aim being only to complete 



ON THE FIRST COMMANDMENT. 



43 



what appears to the eye. But nature takes a contrary method ; 
her labor and concern is about what is interior ; her first care is, 
to form the heart, the brains, and the vitals, and leaves the exterior 
parts to the last, as being the least of her concern. 

Thus, false devotion has much of art in it ; it chiefly aims at 
the exterior of virtue ; the eyes, the hands, and the countenance, 
are decently composed to deceive beholders. If they sigh at the 
right time, knock their breast, and, may be. let fall a tear, they 
are concerned for no more, though the heart, at the same time, 
remains insensible : and it happens sometimes, that those that 
kiss tenderly the feet of an insensible crucifix, abandon, without 
compassion, the living members of him that was crucified Thus 
Judas, in appearance, was extremely charitable, whilst he repre- 
hended pious Magdalen for the effusion of the ointment on our 
Saviour's feet : " This," says he, " might have been sold, for more 
than three hundred pence, and given to the poor ;" (Mark xiv. 5.) 
but that was not from his heart, he had no compassion for them, 
but a prospect of interest for himself; it was not their wants, 
but his own covetousness, that moved his zeal. But true devotion 
takes another method; for, being convinced that all good, as 
well as all evil, comes from the heart, it begins with the interior : 
first, it regulates the understanding by faith, and an humble 
docility, to all the commands of God and his church ; then it 
purifies the heart by a good intention, and endeavors to enkindle 
in it a sincere love of God and our neighbor. Thus, St. Mary 
Magdalen, before she made that small present of perfumes to 
our Saviour, so severely condemned by the unhappy apostle, before 
she sat down at table with Christ, she had purified her heart by 
a true and sincere repentance, and she had washed away the 
stains of her soul by a flood of tears ; so that she deserved to 
hear, from the mouth of the Son of God, that many sins were 
pardoned her, because she had loved much ; her devotion appeared 
not, till she had first formed and perfected it in her heart. 

Mistake me not, I am far from condemning all exterior works 



44 



ON THE FIRST COMMANDMENT, 



of devotion ; but I would not have them barely exterior ; I would 
have them appear then, and only then, when they are animated 
by the interior spirit of piety and devotion ; I would have them 
first formed in, and then to come from the heart ; for virtue, as 
Tertullian says, is not perfect, but when it is edifying. Now, it 
cannot be edifying, unless it appear ; for, as the sun has light 
and heat, not for itself only, but to communicate them to ua 
mortals below ; so true virtue ought to have its light, " that they 
may see your good works" says our Saviour, " and glorify your 
Father, who is in heaven its heat, because proceeding from a 
heart animated and inflamed by charity, it may warm tepid, and 
even frozen hearts, into a zeal for what is their greater good, and 
only interest. I blame not therefore the exterior of virtue, but 
I would have it sanctified. I condemn not those actions that 
may be advantageous to us, and edifying to others ; but, I assure 
you, they will never be regarded by God, nor profitable to us, 
unless they come really from the heart. 

What is more monstrous in nature, than for a man to have in 
the exterior the simplicity of a dove, and interiorly the rapacity 
of a dog ? the fleece of a lamb, and the malice of a wolf? to be 
a Cato, a man of moderation without, and a Nero within ? To 
hear him speak of conscience, justice and lenity, &c. you could 
not but observe the meekness of a lamb, and the innocence of a 
dove ; yet if you examine into his actions, you may find cruelty, 
oppressions, injustices, and revenge. Another, in appearance is 
meek, humble, charitable, and the like ; but give him the least 
provocation, and you will see the heart. You will find him proud, 
passionate, envious, &c. Had not these persons contented them- 
selves with the appearance of virtue, but laid the axe to the root, 
and labored to reform their lives and manners, and make it their 
endeavors to conquer their passions, to humble their pride, and 
check their envious and covetous humors, what progress might 
they have made in virtue ? But, alas ! they have deceived them- 
selves, and done nothing God requires of them. 



ON THE FIRST COMMANDMENT. 



45 



What is it God requires of you ? It is your heart, dear Chris- 
tians, it is your heart. He is a jealous God ; for whatever you 
give, if you give not this, you give nothing ; and if you give 
him this, after that you can refuse him nothing. This is the first 
thing he asks of you, " Son, give me thy heart." (Prov. xxiii. 
26.) And when you forsake him to follow sin, he calls after you: 
" return," said he, " ye transgressors, to the heart." (Isa. xlvi. 8.) 
Again, when he encourages you to prayer, and to such a prayer 
as may be acceptable to him, he cries, faithful soul, pour forth thy 
heart before me. It is this, and only this, can make us agreeable 
to God. So David, in his addresses to God, relies not so much 
on the humiliations of his body, as those of his heart. " My 
soul," says he, " hath cleaved to the pavement, quicken thou me, 
according to thy word." (Psalm cxviii. 25.) He relies not on 
his sighs and tears only, but the sincere disposition of his heart. 
My heart is ready, God, my heart is ready, to do or suffer 
whatever you please. 

Such ought to be the disposition of every true servant of God ; 
the exterior of virtue ought to be the effect of the interior dis- 
position of the soul. For it is the pious soul that is the throne 
of God, it is the soul that is the temple of the Holy Ghost, it is 
the soul that is the altar and sanctuary of J esus Christ. It is 
the soul, in fine, the king of heaven reigns in and rules, when 
she entirely submits to his orders, and truly detests all that is 
displeasing to him. All exterior acts of devotion, therefore, to be 
good and acceptable to God, must proceed from, and be animated 
by, the like disposition in the soul. An example will make my 
meaning clear. When the pomegranite grows ripe, they say, the 
fruit within becoming red, gives the same tincture to the outside, 
and thus discovers without the color it has within. Thus, true 
devotion when it is full and perfected in the heart, it then runs 
over, diffuses itself to the exterior, and appears as it ought, in 
our dress, in our behavior, in our discourse, in our conversation, 
in our prayers, &c. all is uniform and the same, and animated by 



46 



ON THE FIRST COMMANDMENT. 



the spirit of God, which as it is really in our hearts, cannot but 
appear in our behavior, whenever we proceed to action ; so 41 for 
out of the abundance of the heart," says our Saviour, " the mouth 
speaks." Matt. xii. 34. 

If our devotion be not in some measure like unto this, but 
altogether or chiefly exterior, it will be neither acceptable to God, 
nor profitable to us. Who tells us so ? No less a person than 
Jesus Christ, speaking of alms-deeds : " you have given alms, 
but therein you have sought the praise of men ; you have therein 
received your reward. Had you done it for my sake only, I 
would have placed it to your account, and reckoned with you for 
it ; but go, your charity deserves no return from me ; you de- 
sired to have men spectators and applauders ; they have seen you, 
and they have praised you. There is your reward, expect none 
from your heavenly Father ; what you desired, you have had ; 
there is no reason you should have what you desired not." (Matt, 
vi. 2.) Thus, you may judge of the practice of all other virtues 
whatsoever, if they be not undertaken upon God's account, and 
our own real good, they will neither be acceptable to him, nor 
profitable to us. 

Devotion is like our coin, some good, some bad ; a false guinea 
has gold without, but some base metal within ; it may deceive 
the ignorant and unwary for awhile, but it will not easily pass 
upon the cautious and wise : they will cry it down, and it will 
become useless for all commerce ; whereas, the true coin is as 
good within as it is without, and all the same. Thus false de- 
votion has a commendable exterior, but there is nothing answer- 
able within, all there is counterfeit ; it is true, it may draw the 
eyes and esteem of men ; but in the sight of God, it will be 
found to be without weight, without merit, and without reward. 

Hence proceeds the deficiency in the lives of Christians ; so 
many days and hours, wherein they might have purchased heaven, 
yet vainly spent in fooleries and amusing in impertinences ; for 
as they let them pass without regard, so another day they will be 



ON THE FIRST COMMANDMENT. 



47 



found without reward. So many actions in themselves good and 
commendable, which, had they been undertaken upon God's 
account, they would have deserved an eternal recompense, but 
upon default of that, they will never be regarded by him. How 
many of these have no other motive but humor, vanity, pride, 
interest, custom, human respect, &c. Alas! how commendable 
soever they be in the eyes of men, they will be cast by as 
counterfeit by God, and we shall not find them at the day of 
judgment put down into the book of life. 

Thus some, for example, are chaste, like the foolish virgins, 
not because it is a virtue acceptable to God, and makes them 
resemble the very angels, but out of apprehension what the 
world will say, or for fear their incontinence should appear by 
such marks, as might give them reason to blush all their lives 
after. 

Another is patient, but why ? for fear, should he carry things 
into extremity, he might disoblige others, and draw upon himself 
some considerable temporal damage. Another becomes sober 
and temperate, and why ? not for love of virtue, but because he 
finds it will not hold out ; so he is only endeavoring to repair 
the damage his extravagance has thrown him into. Another 
shows wonderful courage in bearing grief, pains and afflictions, 
and why ? not to please God, but because he thinks it argues a 
mean spirit to appear dejected, and to sink under trouble. Some 
are charitable to such as are in trouble, and why ? because they 
presume they will be in a condition to gratify them another time, 
&c. Does the gospel commend these virtues ? No ; they will 
not pass for current coin with God : this worldly motive in the 
heart, like baser metal within, takes off the value, and proves it 
counterfeit. So the scripture does not say, blessed are the poor, 
but blessed are the poor in spirit and affection ; it does not say, 
blessed are those that suffer persecution, but blessed are they 
that guffer it for justice sake. 

A servant that has a violent and passionate master, meets with 



48 



ON THE FIRST COMMANDMENT. 



much difficulty in his service : but finding that, by bearing with 
his humor, he can make his fortune under him, this master may 
give him a hundred injurious words, and he will bear all without 
reply : this servant is meek and patient, you will say ; but is it 
from his heart ? Is it for God's sake, or his own interest ? I* 
it out of duty, or because he has the prospect of temporal ad- 
vantage in his eyes ? This patience will never be rewarded by 
Q-od. Another forgives an enemy that has abused him, he sees 
him, he salutes him, and talks with him as usually : but why ? 
because he is pressed to it by those he depends upon, from whose 
displeasure he apprehends no small disadvantage, otherwise he 
would never have humbled himself to him, nor put up with what 
he has done. 

These are only Pagan virtues, such as never will purchase 
heaven, or move God to pardon us. 

What must you then do ? I tell you, dear Christians, you 
must pardon for Christ's sake ; your aim in what you do and 
suffer must be to please God, and not men ; not to gain repute 
in the world, but an interest in heaven ; let your duty, and not 
human respects, be the motive of your actions ; walk like Abra- 
ham and the Patriarchs, in the presence of God, with a great 
simplicity of heart ; and he who sees into your soul, will neither 
forget, nor omit to reward what you do or suffer upon his accouut. 
Then, if the fruit of your piety appear, that your heavenly Father 
may be glorified, the seed will always remain in the earth. Do not 
any thing merely for human praise, but labor for the glory of 
God, and the salification of your soul : serve God as he desires 
to be served, in spirit and in truth ; and remember also to serve 
him with order. Let your devotion be interior from your heart, 
and let it be discreet and reasonable. If false devotion is so 
tied to works of supererogation, that it prefers them before those 
of precept, true piety prefers duty before counsel. 

St. Augustin in his epistle to Januarius, lays down this prin- 
ciple : " Perfect justice," says he, " requires of us to prefer that 



ON THE FIRST COMMANDMENT. 



49 



which is more valuable, before that which is of less moment.'' 
(Epist. 119. 1. 55.) From whence I infer that that devotion is in- 
discreet, which leads and moves a person to be exact and punctual 
in works of counsel, and to neglect those of one's state, and which 
duty requires of us. 

Hence their devotion is very indiscreet and blameable, who 
give great charities to the poor, and to the church, and neglect 
to pay their debts, or to take care of their families; these ought 
to moderate their alms, and pay their creditors. Justice requires 
the one, but not the other. When you have discharged your 
bills, your liberality will be acceptable to God. " It is in vain," 
says the same St. Augustin, " to expect to be saved upon the 
account of your great donaries, or gifts, to the church, whilst 
your injustice cry out aloud against you. You may shew unto God 
the many poor you have relieved, and he will shew you the many 
poor you have made ; you may present to him the numerous 
company of those you have fed and clothed, and he will shew 
you many more that you have cheated, robbed, and ruined. v 
(Horn. 38, 50.) These some may repute charitable, but I am 
satisfied God will not. I am far from crying down alms-deeds, 
for I know nothing can be more agreeable to God, nor more 
powerful to atone for our sins ; but, believe me, they will never be 
regarded, unless justice be satisfied. 

Again, others are so addicted to some particular devotions, 
which are no ways of obligation, that they will sooner omit any 
duty than neglect them. Thus some, who think they are not 
able to fast two days in the week, together, will dispense with 
Friday, that is doubtless of obligation, to fast on Saturday, 
because it is part of the devotion of the scapular: this is to 
break a commandment to satisfy a devotion which is not of ob- 
ligation ; this is certainly to do evil, in hopes to save our souls \ 
it is to run in the way to hell, to gain heaven. 

Some are so zealous for their religion, that they will be sooner 
torn to pieces, than they will deny any point of faith : and yet 
5 



50 



ON THE FIRST COMMANDMENT. 



they fire extremely negligent in every Christian duty; they be- 
lieve well, but they live ill. I cannot but admire the constancy 
of their faith; yet I cannot choose, but extremely blame the 
disorders of their lives. Alas ! faith without good works will 
avail them nothing, it will never save them. To be punctual in 
the practice of one virtue, and negligent in the rest, is vain, as 
St. James assures us: "If any one of you," says he, "believes 
that he has religion, and yet bridles not his tongue, but seduces 
his own heart, the religion of this person is vain." (1 Epist. 
chap. 1. 26.) Thus some will pray much, and spend the rest of 
the day in abuseful language, calumny, and detraction. What 
ravage does this make in the heart they pretend to give to God ? 
And yet, there are more of these than one imagines. Others 
will be punctual in reading good books on Sundays and holydays ; 
and yet take no care to hear Mass scarce twice a year. These 
sure pretend to get to heaven in defiance of the commandments of 
God and his church. I cannot but say their reading is good, 
yet I am persuaded it does them little service, since it moves 
them not to the ordinary duties of a Catholic. 

In fine, some spend many hours in prayer upon working days, 
and at the same time neglect the care of their children, their 
families, and many duties their state requires of them ; this may 
be called devotion, but far from being agreeable to God. Shall 
I tell them not to pray at all ? God forbid ! this would be to 
encourage impiety; for prayer is a duty incumbent on every 
Christian ; we ought daily to beg our daily bread ; but it must be 
discreet, and proportioned to our time and circumstances. When 
I hear how many hours they spend in prayer, I am much edified 
at their piety; but when I understand how they neglect their 
children, family and business, I am scandalized at their omission. 

The goodness of God has proportioned his graces to the 
circumstances he has placed us in ; there are different graces for 
those who are retired out of the world, and those that remain in 
it; the one being engaged in a contemplative, and the other in 



ON THE FIRST COMMANDMENT. 



51 



an active life : different graces also for the pastor, and the flock ; 
for those who have the charge of families, and must work for 
their living, and those who have none, and are otherwise provided 
for. Now to be truly devout, and faithful in our duty to God, 
we must apply ourselves, and endeavor to make good use of the 
graces assigned to our state, and lay to heart chiefly the great 
business of our salvation. 

There are duties belonging to us all as Christians, as Catholics, 
as pastors, as people, as masters, as servants, as husbands, as 
wives, as laborers, &c. And God, no doubt will give us grace to 
discharge each, and in each, in such a manner, as will be accept- 
able to him, if we make but good use of it : when this is done, 
there are many practices and devotions acceptable to heaven, and 
advantageous to us, whereby God will be much honored, and we 
may reap great fruit : these usually are not inconsistent ; but 
whensoever they interfere, devotion must yield to duty, and the 
obligations of our state. Our great and main concern then ought 
to be, to discharge the obligations of God and his church, and 
our particular vocation, impose on us. 

The scripture, (Pro v. xxxi.) gives us an exact model of this, 
when it describes to us a good and virtuous wife, under the char- 
acter of a strong woman, attributing to her four particular 
qualifications. She is a woman, says the Holy Ghost, that fears 
God, and would not offend him for any thing in the world ; the 
first quality. She is a woman, who, by her virtue and good 
conduct, has gained that credit with her husband, that he entirely 
confides in her; the second quality. She is a woman who takes 
care of her family concerns, employs her servants, as well as 
herself, and refuses not to lay her hand to the work ; the third 
quality. She is a woman, in fine, that retrenches from vanity 
and her pleasures to have wherewithal to relieve the poor ; the 
fourth quality. 

This is doing the will of God, and living up to our vocation, 



52 



ON THE FIRST COMMANDMENT. 



and discharging those duties God has imposed, and we have taken 
upon us. 

Call to mind, dear Christians, what I have said, and reflect^ 
that the reward and punishment God promises, and threatens, to 
those that keep or break his commandments, are great and eternal, 
no less than heaven and hell ; the promise is extended to thousands, 
and the threats even to the third and fourth generation. God is 
mighty, he can execute what he says, and doubtless he will be as 
good as his word. He is also jealous; as he observes every 
affection of our hearts, so he will not be put off with appearances ; 
he will be served in spirit and truth interiorly from our hearts, 
as well as exteriorly in our behavior. If your virtue appear, let 
it be then, when it is the language of your heart, and proceeds 
from the spirit of piety : then your neighbor will be edified, your 
heavenly Father honored, and you shall never fail of a reward. 
What you do and suffer, do it, and suffer it for God's sake, and 
not out of vanity, interest, humor, or worldly respects ; for these 
motives are like a canker, that eat out the heart of the best 
actions, and leave nothing but the husk, which can never please 
a jealous God. Never feign yourself better than you are ; for 
that is to mind a false coin, that may be current for awhile 
amongst men, but will never pass in heaven. Serve God, there- 
fore, from your heart, and serve him also with order; prefer the 
obligations God and his church, and your state, impose on you, 
before all works of supererogation ; for to do otherwise is not to 
follow the spirit, but the phantom of piety. When your duty is 
over, the more works of supererogation that you perform, the 
greater reward you shall have in heaven. 



ON THE SECOND COMMANDMENT. 



53 



DISCOURSE I. 

ON THE SECOND COMMANDMENT. 

Thou shalt not take the name of the Lord thy God in vain, for the Lord wiU 
not hold him guiltless that shall take the name of the Lord his God in vain.— 
Exod. xx. 7. 

This, dear Christians, is the second commandment of God, snd 
follows evidently, from the first : for if we truly serve, honor, and 
love God, we shall never name him without reverence; because 
we always speak with respect of those we honor and love. And 
this Almighty God takes notice of to us, by the mouth of his 
prophet Malachi : " The son honoreth his father, and the servant 
his master : If then I be a father, where is my honor ?" (Mai. 
1. 6.) It is evident, then, that those do not truly honor and love 
God, who take his name in vain : for, when we consider, on the 
one side, the infinite holiness of God, how awful he is in majesty 
and glory, and how adorable in all that belongs to him ; we 
cannot but apprehend that a great veneration is due to him from 
all his creatures ; and that he ought not to be named without 
respect. And yet, on the other hand, is it not astonishing to 
hear the name of God, of Lord, of Jesus, or of Christ, to be the 
subject of every senseless acclamation, and impertinent outcry? 
To hear the name we will own to be sovereignly holy, brought 
in, upon all occasions, idly, unprofitably, without any reason or 
meaning; as if we meant to equal it with the meanest things in 
the world, and prostitute it to all that is senseless, ridiculous, or 
profane ? Men usually reserve their best clothes for holydays ; 
with how much more reason ought they to reserve this sacred 
name for their prayers and best devotions? 

Now, if these are not without guilt, who thus take God's holy 
name in vain, that is, idly, and inconsiderately, without a due 
respect; how much more guilty are those, who by cursing, 
•wearing, or blaspheming, notoriously abuse the holy and awftf 



ON THE SECOND COMMANDMENT. 



r»ame of God? And this, it is to be feared, often without repent- 
ance, because generally without amendment. 

But, that you may thoroughly understand the obligation of this 
jommandment, I must shew you, dear Christians, two things. 
?irst, what it commands; and secondly, what it forbids. 

It commands all Christians, and others, to treat the name of 
Jod with honor and respect; and this we may do several ways 
First, when we publicly profess him to be our Lord, our God, and 
our Redeemer; when we defend his honor amongst blasphemers, 
and with courage check their insolence by a seasonable correction : 
thus we honor and confess Christ before men, for which he has 
promised a blessed return, assuring us that he will own us before 
his Father, who is in heaven. 

Secondly. We honor God, when we hear his word with respect, 
meditate on it with devotion, and practice it with care. And 
thus we may be the teachers of others, who. seeing our piety, 
they also may glorify our heavenly Father. And this will like- 
wise be a check to such as are glad when they have done evil, 
and rejoice in the worst of actions, as the scripture tells us. 
Prov. ii. 

Thirdly. We reverence God's name, when we sing his praises, 
tthen we pray devoutly, or when we give him thanks for all his 
blessings, and whatever happens to us by his appointment, whether 
prosperous or adverse. Holy David is full of this in his Psalms, 
" Bless the Lord, my soul ! and let all that is within me bless 
his holy name. Bless the Lord, my soul ! and never forget 
all he hath done for thee." (Ps. cii. 1, 2.) And this doubtless 
is most agreeable to him, when we bless his name, like holy Job. 
in our greatest grief, troubles, or afflictions. Thus also the 
Psalmist calls upon all : " Join with me," says he, " to magnify 
our Lord, and let us all together celebrate his holy name." Why 
M Because," says he, " I have sought the Lord, and he heard me 
and he delivered me from all my troubles." Ps. xxxiii. 5. 

Fourthly. We honor God, when, in our greatest afflictions 



ON THE SECOND COMMANDMENT. 



55 



we expect no deliverance from our own endeavors, but his help ; 
when, in proportion to the distrust we have in our own strength, 
we rely on his assistance. Thus, " Call upon me," says he, " in 
the day of trouble, I will deliver thee, and thou shalt glorify me." 
(Ps. xlix. 15.) And thus David owned it, " For they got not 
the possession of the land by their own sword : neither did their 
own arm save them ; but thy right hand, and thy arm, and the 
light of thy countenance." Ps. xliii. 4. 

Lastly. We honor God's name, when we swear by it in con- 
firmation of the truth, as often as our own, our neighbor's, or the 
public good requires it. According to that of Deuteronomy, 
" Thou shalt fear the Lord thy God, and shalt serve him only, 
and thou shalt swear by his name." (Ch. vi. 13.) There is 
certainly a strange perverseness in human nature ; some persons 
are extremely concerned and apprehensive, when they are to take 
a lawful oath to God's honor, in defence of their neighbor's life, 
or fortune. And yet they will make nothing of swearing when 
there is no necessity, when it is to God's high dishonor, and the 
prejudice of their own souls. 

Now to make an oath lawful, there are three things required ; 
to wit, truth, justice, and judgment. This Almighty God has 
declared to us by his prophet Jeremias, " Thou shalt swear, as 
the Lord liveth, in truth, in judgment, and in justice." Ch. iv. 2 

First. Then, for our oath to be lawful, the thing we swear 
must be true; and he that swears must not only think and believe, 
but he must know it for certain to be true. So also when he 
promises anything upon oath, it must really be in his power, and 
he must really intend to perform it ; and when the time comes, 
he must be as good as his word, or else he is perjured. 

Secondly. For an oath to be lawful, it must be accompanied 
with justice, that is, what we swear must be just and lawful to 
be done; so those that promise anything that is dishonest, or 
thi eaten that which is unlawful, if they confirm their promisee 
and threats with an oath, they commit a grievous sin by swearing, 



56 



ON THE SECOND COMMANDMENT. 



and double it if they keep their oath. Thus Herod sinned by 
an unjust oath, promising his daughter whatever she asked ; 
(Mark vi.) and highly increased it by giving her the head of St. 
John Baptist. And thus those Jews sinned by wicked threats, 
who, as we read in the scripture, (Acts xxiii.) swore they would 
neither eat nor drink till they had killed St. Paul. 

Thirdly. For an oath to be lawful, it must have judgment for 
its companion : and this, that it may not be rash and inconsiderate, 
nor taken upon trivial occasions. Before we swear, we must 
consider the matter, with all its circumstances, whether it be of 
that moment as to require an oath ; and herein we must be very 
cautious, and take care we be not moved to swear out of love or 
hatred, out of anger, fear, or any other disorderly passion; for 
these so bias or cloud the judgment, that persons, but too often 
upon that account, take very indiscreet oaths. So much prudence 
and discretion is required to an oath, that the canon law will not 
allow children before fourteen years of age to take an oath; 
presuming that, before that age they have not sufficient judgment 
to take an oath, with that respect and reverence that is due to 
God. 

To make then an oath lawful, there is required truth, justice, 
and judgment. A false oath wants truth, an unjust and dishonest 
oath wants justice, a rash indiscreet oath wants judgment. 
Whensoever we swear with these three conditions, we honor God, 
and perform an act of virtue ; when any of these are wanting, 
we dishonor God, and generally commit perjury. What is per- 
jury? It is to swear to a lie; and this not only in a public, but 
in any discourse, and upon any account whatever. So often as 
you swear to a lie, so often you are perjured : though the thing 
you swear, and the occasion be but trivial, yet doubtless, the 
dishonor to God, in abusing his sacred truth, is extremely great. 
It is likewise perjury, when you swear what is unjust and unlawful 
fco be done ; because we swear to do what we are obliged not to 
io, or to do the contrary ; here the falsehood is more in the actions 



ON THE SECOND COMMANDMENT 



57 



khan in the words. When our oath is true and just, and wants 
only judgment, it is improperly perjury, and only then when 
persons run the hazard, and, through passion, expose themselves 
to swear false. 

The Christian world always looked upon oaths to be sacred, 
and the most binding obligations upon earth : because, as we 
believe God to be the first and supreme truth, who can neither 
deceive, nor be any ways deceived, to whose eyes all things 
are clear and open, he being the searcher of hearts ; so when 
men, who are subject to error, fraud, and deceit, would give the 
best and most warrantable assurance of what they say, they call 
upon God himself, and engage his sacred truth for what they say ; 
and as not to believe God thus engaged, would be impious and 
wicked; so if anything can put an end to disputes, and gain 
credit, this ought to do it. Hence, it appears, in some manner, 
how injurious it must be to God, to let every passion vent itself 
in the abuse of God, and his sacred name. 

But before I explain to you how this commandment is broke, 
T must observe to you, how many sorts of oaths there are. Though 
these are numerous, yet they are reduced to two kinds, an affirm- 
ative oath, and a promissory oath. An affirmative oath is, when 
we declare and swear something past or present to be true. A 
promissory oath is, when we promise under oath to do something 
for another. What we affirm must be true ; what we promise 
we must perform, if we design not to be perjured. To an affirm- 
ative oath, is reduced an oath with a curse ; as when they say, 
May I never see God ; May I sink into the ground ; May I never 
stir from the place, and the like, if what I say he not true. Or 
30, God never help nor prosper me, if I do not perform what 1 
promise, &c. To a promissory oath is reduced a threatening 
oath, as when persons threaten upon oath to inflict this or that 
punishment upon their children, servants, or others. 

Now, we swear, not only when we call God to witness, aa in 
laying, by God, before God, by Christ, or his sacred wounds; or 



58 



ON THE SECOND COMMANDMENT. 



when we say, I swear that it is so, or / call God to witness, 01 
the like; but likewise we swear, when we call upon any created 
thing to witness, as the gospel, the cross, our Lady, or any of the 
saints, our faith, our life, or the like. It is true, these things of 
themselves give no strength or authority to an oath, but as the 
divine majesty really is, and appears in them, they have the same 
authority. Hence, these that swear by the gospel, swear by God, 
whose truth is contained and delivered therein : and thus the 
saints are the temples of God, who believed and propagated his 
truth ; thus all created things belong to God as his creatures, and 
have a necessary relation to him that made them. Wherefore, 
our Saviour gives us this caution : M I say to you, not to swear 
\t all ; neither by heaven, for it is the throne of God ; nor by 
the earth, for it is his footstool ; nor by Jerusalem, for it is the 
jity of the great King ; neither shalt thou swear by thy head, 
because thou canst not make one hair white or black ; but let 
your speech be yea, yea, — no, no, and that which is over and 
above these, is of eviL M Matt. v. 34, &c. 

You sin against this commandment, first, when you forswear 
yourself ; that is, when you swear to a lie. This cannot but be a 
great sin, because very contumelious to the divine majesty, who 
is truth itself. What can be more injurious to God, than for 
men to endeavor to make him palliate their knavery, to engage 
his sacred truth to patronize their lies, and support their falsehood *i 
This Almighty God declares is to debase and defile his holy name. 
" Thou shalt not," says he, " swear falsely by my name, nor pro- 
fane the name of thy God." (Levit. xix. 12.) St. Thomas 
gives another reason, to shew the greatness of this crime : what- 
soever argues a great contempt of God, must be a grievous sin. 
Now, perjury shews a great contempt of God, therefore, it is a 
great sin. Here, by the bye, you may observe, that whoever 
forswears himself to the prejudice of his neighbor, is obliged to 
restitution, and to repair all damages occasioned by his perjury. 

St. Augustin (Serm. 180, lib. 28, c. 6 and 7.) speaks of parsons 



ON THE SECOND COMMANDMENT. 59 

in his time, who were afraid to forswear themselves by their own 
life, or the life of their children, because they knew what they 
swore by, they devoted and engaged to God, upon the truth and 
certainty of what they swore, and dreaded he would revenge 
himself upon that they thus engaged to him, if they swore false ; 
but they had not that apprehension of perjury, when they forswore 
themselves by the name of God. Should you lay your hand upon 
your child's head, who has been an eye witness of what you have 
done, and say to your neighbor, by the life of this child I have 
not done it : the child trembling under your arms, yet dreading 
much more the divine vengeance, the arm of God, crying out, do 
not, father, do not undervalue my life, do not call upon God 
against me ; you know you have done it ; you know I have seen 
you do it, do not forswear yourself ; I respect you as my father, 
but I reverence much more yours and my creator; this you 
would have a horror to do. But when you forswear yourself by 
the sacred name of God, because when you do it, you are going 
to forswear yourself, he does not cry out to you, Do not swear, 
you know you have done it, you know I have seen you do it, do 
not forswear yourself ; you fear nothing. Because God does not 
cry out to you, I have seen you, think you, he has not seen you ? 
Tell me where is he, who says I have been silent, I have been 
silent, but shall I always be silent ? Perjured man ! God has 
seen you, and he will revenge himself. Do not you apprehend 
your life in danger ? No, say you, such a one forswore himself 
to me, and yet he lives. He forswore himself, and yet he lives ; 
you are deceived, he lives not ; had you but eyes to see into his 
soul, you would find, that though his body lives, his soul is dead ; 
you would discover there a ghastly soul, the horrid carcase of a 
soul : though his body lives, his better part is dead, yes, dead to 
God. 

This, methinks, is sufficient to give you a horror of this crime, 
md to make you dread the divine vengeance, as often as yon are 



60 



ON THE SECOND COMMANDMENT. 



tempted to forswear yourself. Now, let us consider how manj 
ways a person may, and does forswear himself. 

First. They forswear themselves, when they sw 3ar that to be 
true, which they know or believe to be false, because they swear 
to a lie ; likewise he is perjured, who swears that which is really 
true, yet when he swears he thinks it is false, because he swears 
to what he thinks is a lie. He is also perjured, who swears rashly 
and inconsiderately to a thing, which he does not certainly know 
whether it be true or false ; because he exposes himself to the 
danger of swearing to a lie. 

Secondly. He is guilty of perjury, who promises any thing 
under oath, and at the same time does not intend to do it ; or 
does not care to make good his oath, if the thing sworn to be 
then lawful and possible. The reason of the first part is this : 
who calls God to witness that he will do such a thing, and really 
intends not to do it, lies in his own heart, and swears to the lie. 
As to the second part, what we promise upon oath, we must take 
care to perform, otherwise it will be a lying promise, confirmed 
by an oath, and therefore perjury. How many tradesmen, buy- 
ers, and sellers, are guilty of this ! 

Thirdly. He is guilty of perjury, who promises to do a thing 
that is not in his power, nor likely to be at the time limited, if 
he confirms his promise with an oath. Thus, they are perjured 
who promise, under oath, to pay money on such a day, when in 
reality they have it not, nor are likely to have it by the time as- 
signed. The like is to be said of all other things. The reason 
is, because they call God to witness, they will do what in all 
probability they are not likely to perform: Yet if they really 
had the money, but it happened to be stolen or lost, they are not 
forsworn, because this was an accident they could not foresee. 

Fourthly. He sins grievously, who swears to do what is un- 
lawful to be done, or is a hindrance of a greater good ; and if 
he keeps his oath, he adds another sin to his perjury. Thus the 
Jews, I spoke ^f, sinned, who swore neither to eat nor drink till 



ON THE SECOND COMMANDMENT. 



61 



they had killed St. Paul : Thus Herod sinned in keeping a rash 
oath, and giving the head of the great Baptist as the reward of 
his daughter's dancing. Thus those sin grievously, who swear 
to be revenged of their enemies, or to do any ill action : Thus 
those sin, who swear to break their children's necks, or the like, 
when they are untoward, and put them into a passion; when 
they swear to do them, their servants, or others any mischief ; 
in fine, when they swear to do any thing that is dishonest or un- 
lawful to be done : The reason of this is evident, because this 
is to engage God, as much as in them lies, in their wickedness, 
swearing by him to do what they are sure offends him. They 
swear by Christ they will beat such a one, by Christ they will 
kill them, or by Christ they will ruin them, &c. and having thui 
wickedly sworn, they think they must keep their oath. Is i| 
possible that the impudence of man could ever have been so con- 
tumelious to God, as to imagine, that because they have sworn 
by Christ, they are obliged to do what highly offends him, and 
who will doubtless revenge it upon them another day? These 
are sins for want of justice. " He also sins grievously for want 
of judgment," as St. Thomas says, " who swears he will not do 
what is lawful, and a virtue to do." (2. 2. Quaest. 98, ad 3.) 
Thus they sin, who swear they will not be reconciled to their 
enemies ; or that they will not fast, or pray, till such a, time ; 
that they will not give alms, or as: 1st and relieve their friends in 
necessity, or that they will never speak to such a one, or that 
they will never do him a kindness, or the like. These sin griev- 
ously in swearing such oaths, yet they are not obliged to keep 
them ; for in reality they are not the matter of an oath : Because 
we can never be bound to do evil, nor to do any thing that is more 
profitable to omit> or better to do the contrary. 

Fifthly. They that swear false in jest, commit a mortal sin. 
This is evident out of St. Thomas : " He that forswears himself 
in jest," says he, " does not avoid an irreverence to God, but in 
lome manner increases it, and therefore is not excused from a 



62 



ON THE SECOND COMMANDMENT. 



mortal sin." (2. 2. Quaes. 98, ad 3.) He likewise that swears 
false, though in a trivial business, that is not a straw's matter 
whether true or false, commits the like crime : This is evident 
from the proposition condemned by Pope Innocent XI. which is 
this : " To call God to witness to a small lie is not so great an 
irreverence, that God can or will damn a man for it." This I 
say is condemned by the church, and therefore the contrary is 
true ; he that swears to a trifling lie, commits so great an irre- 
verence to God, that he justly deserves everlasting flames. And, 
alas ! how many are there of these irreverences, these perjuries, 
in common discourse, amongst such as are accustomed to swear ! 

Sixthly. Those are guilty of perjury, who swear deceitfully 
to their neighbor, that is, without an intention to swear; or, 
when they swear, use equivocations or mental reservations to 
elude the force of the oath. This is evident from the condemna- 
tion of the contrary doctrine in several propositions, two of which 
are these : " If any one swear that he has not done a thing, which 
really he has done, understanding within himself something else 
than what he has done, or some other way from that whereby he 
did it, or some other additional circumstance, does not lie, nor is 
he guilty of perjury." This, I say, is condemned by the church : 
and therefore such a one both lies and is perjured. A second 
proposition condemned is this: " Upon a reasonable account it is 
lawful to swear without an intention of swearing, whether the 
thing sworn to be little or great: This is also condemned ; there- 
fore the contrary is doubtless true." Hence St. Thomas teaches, 
" That when the intention of him who swears, and him to whom 
he swears, is not the same ; if this be occasioned by fraud and 
deceit in him that swears, the oath must be kept according to 
the usual meaning of the words, as he understands it to whom 
he swears." 2. 2. Qutest. 28. ad 3. 

"The ears of men," says St. Gregory, "judge of words as 
they sound, but the divine judgments take them as they lie ir 



ON THE SECOND COMMANDMENT. 



63 



the heart, so men judge of the heart by words, but God judges 
of words by the heart." L. 26. de Mor. c. 7. 

" There are learned men amongst them," says St. Augustin in 
his book against lying, speaking of persons in his time, "who 
assign rules and end, when they may, and when they may not 
be forsworn ; where are you, fountains of tears, to deplore 
this wickedness ? What shall we do, where shall we hide our- 
selves from the anger of truth ? Not only to take no care to 
avoid lies, but also are become so bold as to teach perjury." 
Chap. 18. 

The royal prophet teaches us more simplicity : " Lord," says 
he, " who shall dwell in thy tabernacle, or who shall rest in thy 
holy hill?" (Psalm xiv. 1.) He answers: Who speaks truth 
from his heart, and in whose tongue there is no deceit — Who 
never deceives when he swears to his neighbor. And again, 
" Who shall ascend into the mountain of the Lord, or who shall 
stand in his holy place ? The innocent in hands, and clean of 
heart, who hath not taken his soul in vain, nor sworn deceitfully 
to his neighbor." Ibid, xxiii. 3, 4. 

Seventhly. Those cannot be excused from a great sin, who 
without necessity, or any just reason, swear rashly and incon- 
siderately upon every small occasion, out of an evil custom, 
though they take some care never to swear what is false or unjust. 
These, though they neither deceive their neighbor, nor design 
any evil, so offend not usually for want of truth or justice, but 
for want of judgment ; the third condition required to make an 
oath lawful. 

They sin for want of prudence, swearing without necessity or 
their neighbor's good : they sin for want of reverence and piety 
towards God, whose sacred name they call upon to witness every 
trivial business : and, above all, they sin, in the hazard they run 
of perjury, who frequently swearing, are doubtless out of human 
frailty exposed to swear false, and out of passion to swear what 
is unjust 



64 



ON THE SECOND COMMANDMENT. 



In tailing an ordinary story, or in common discourse, how hard 
it is to keop exactly to truth ! how frequently do they add, or 
diminish some circumstance, to give the story a better air, to 
make it more pleasant and agreeable, and to go off the better ! 
And yet, if they swear to the truth of it, as related by them, they 
are doubtless perjured, because they swear to a lie. 

Besides, how dark is man's understanding, and how often de- 
coived by appearances ! how often, upon slight grounds, does he 
take that to be true, which, upon a serious and careful examina- 
tion, he finds to be false or very doubtful ! Now when he swears 
to it, does not he swear to a lie ? 

In fine, in a business that is so common in the world, and so 
dangerous to our salvation, let us observe what the scripture says 
of it : " Let not thy mouth be accustomed to swearing," says 
Almighty God by the mouth of his prophet Ecclesiasticus, " For 
in it there are many falls." (Eccles. xxiii. 9.) A man that 
swears much shall be filled with iniquity, and the plague or sor- 
row shall not depart from his house ; and if he deceive, his sin 
shall be upon him ; and if dissemble, he sins doubly ; and if he 
swear in vain, he shall not be justified; for his house shall be 
filled with retribution; that is, God's judgments shall fall upon 
him, and his house, or family. 

You see, dear Christians, that the scripture says there are 
many hazards in swearing ; and this you cannot but be sensible 
of, if you have observed what I have said ; and as they are filled 
with iniquity, so you see God reserves his punishments for them ; 
and doubly to those who deceive and dissemble when they swear, 
because they sin doubly. 

But what follows is very terrible ; " The speech that sweareth 
much, shall make the hair of the head stand upright ; and its 
irreverence shall make one stop his ears," says the Holy Ghost. 
(Eccles. xxvii. 15.) Swearers! can Almighty God use expres- 
sions more forcible, or more terrible to give you an horror of this 
erime, of this irreverence and contempt of him? What is past 



m THE SBCDND COMMANDMENT. 



65 



gift cannot recall ; all you can do, is carefully to own your fault, 
repent from your heart, and to amend in earnest 

And, for a remedy of this vice, take the counsel of St. J ames : 
" My brethren," says he, " above all things, swear not, neither 
by heaven, nor by the earth, nor by any other oath ; but let your 
speech be, yea, yea — no, no, that you fall not under judgment." 
(James v. 12.) It is much easier not to swear at all, than to 
observe all the conditions that make an oath lawful; as truth, 
justice, and judgment. This is also the advice St. Augustin took, 
and he prescribes it to others. What wrought a conversion hi 
him, by the grace of God, may do it in you. 

" What is it," says he, " that this apostle means, when he says, 
do not swear at all ; but that we must lay this advice to heart, 
and set a double watch over ourselves, that we may never swear. 
The time was, when I was much given to swearing, and involved 
in uhati dangerous and wicked habit ; but I tell you, since the 
time I began to serve Grod, and saw the great evil there was in 
peijury, I was struck with a fear of it ; this fear bridled the in- 
veterate habit ; being bridled, it was restrained ; being restrained, 
it languished, and languishing died ; and a good custom succeed- 
ed a bad one." (L. 28.) Christ tells us, our discourse must be 
yea, yea — no, no, and what is more than this is of evil ; but the 
detestable custom of the world runs another way. You s^ear, 
when we can believe you without an oath ; you swear, when no 
one requires an oath of you ; you swear, when those that are by 
tremble to hear you ; you swear and make no end of swearing ; 
how can you then escape forswearing ? Above all things, there- 
fore, do not swear; be watchful over this vice above all others; 
the greater your habit is, the greater must be your care : the 
more inveterate the custom, the greater diligence you must use ; 
here, here, you must double your guard. Did you offend by 
your hands, you might with more ease restrain your arm ; or did 
your feet run to evil, sloth sometimes would stop their course ; 

but the tongue is easily moved, and when once in motion, soon 
6* 



66 



ON THE SECOND COMMANDMENT. 



slips, and therefore you must have a double watch over it ; be- 
lieve me, you will thus watch over it, if you fear God ; and you 
will fear God, if you call to mind that you are a Christian. 

You will tell me, you have had a long habit, and you cannot 
overcome it. This is a sad plea — the older your habit, the more 
numerous your sins ; and therefore had you any sense of salva- 
tion, you would tremble at this excuse ; you would see that so 
far from justifying you, it condemns you the more. You cannot 
overcome it. Why ? because your endeavors are but weak, and 
I fear they are seldom in earnest. St. Augustin had as ill a 
habit as you, and he overcame it ; and doubtless so would you, 
had you but as great a sense of God's honor, and as much con- 
cern for your soul. But — you cannot overcome it. This, I am 
persuaded, is so far from being true, that you seldom use any 
oaths and curses in the presence of your betters, or any person 
you have a respect for, or has any authority over you : now had 
you as much respect for God, as you have for them ; had he as 
much awe over you, you would overcome it : for he, no doubt, is 
always present, and has his eye upon you, and considers the ir- 
reverence. When you have this weighty, this serious reflection 
alone in your chamber, and find you do that in regard to men, 
which you do not in respect to God ; you will clearly see, whether 
this excuse will justify you, when you come to appear at the great 
tribunal of God. Infallibly one day you be called, and you must 
appear, to give an account of every idle word, of every time you 
took God's name in vain, but much more of every sinful oath by 
which you have scandalized your neighbor, and defiled the sacred 
name of God ; and this, it may be, without repentance, because 
without amendment. 

Consider how often you have sworn by God, by Christ, by his 
sacred wounds, the price of your redemption, and that you have 
continued these irreverences even to this day: if you do not 
amend, what can you expect from God, who is to be your judge, 
and will revenge his own cause, his abused honor. He says, 1 



ON THE SECOND COMMANDMENT. 67 

have been silent, but shall I always be silent? No; he will 
then speak loud ; he will then lay open your guilty consciences, 
and judge all your irreverences and perjuries, by which you have 
dishonored that name, that sacred name, to which the whole 
creation ought to pay respect, to which every knee ought to 
bow in heaven, on earth, and in hell itself. The very devils, 
says the scripture, believe and tremble at his name ; and you, 
bold swearer ! how often have you abused it, and never trembled 
yet! 

Think, dear Christians, on what I have said, and from this 
time resolve to amend : begin now at least to sanctify that name, 
by your prayers and tears, and the fruits of a repenting heart, 
which you have so often dishonored by taking it in vain, on 
swearing rashly by it, or, what is worst of all, by perjury, by 
swearing that which you knew or doubted to be false ; by swear- 
ing what was unjust, and not lawful to be done ; by swearing to 
perform what you knew, or feared was not in your power to do ; 
or by not performing what you could and swore to perform ; or, 
in fine, by swearing treacherously to your neighbor, deceiving 
him by your false oaths, and dishonoring God by your rash ones. 
Consider how grievously these offend him, and then resolve to 
neglect no means, till you have conquered this evil habit Take 
the advice the Holy Ghost gives you, Swear not at all ; implore 
the assistance of heaven, and use your own endeavors ; avoid the 
occasions, viz. passion, ill company, gaming, and drinking, and 
be sure to add your prayers and tears ; and if these will not do, 
add even fasting and sackcloth; this I am sure will do, if yor 
have a true sense of God's honor, and seek heaven in earnest. 



68 



OH THE SECOND Ct MM AXDMENT. 



DISCOURSE IT. 

ON THE SECOND COMMANDMENT. 

Thoa shalt not take the name of the Lord thy God in vain, for the Lord *U. 
not hold him guiltless that shall take the name of the Lord his God in vain.— « 
Exod. xx. 7. 

In the last discourse upon this commandment, I laid before 
you the dreadful evils of swearing and forswearing, and shewed 
you how you was perjured : first, whenever you swear to a lie, 
upon any account ; secondly, when you swear to do, or omit, what 
is unlawful to be done, or omitted ; thirdly, when you keep not 
your word given upon oath ; fourthly, when you swear rashly 
and inconsiderately, exposing yourself through frailty or passion, 
to swear what was unjust or untrue ; fifthly, how you by custom- 
ary swearing abuse the holy and awful name of God ; that 
name, which the angels adore, and rejoice to adore ; that name, 
which the very devils stand in awe of, and tremble to hear ; that 
name, which all good Christians respect, praise, and bless ; that 
name, wherein is placed all the hopes of our salvation : " There 
is no other name under heaven given to men, whereby we must 
be saved:" (Acts iv. 12.) that name, in fine, which, whenever 
we hear it, ought to raise in our hearts an awful reverence and 
respect. And yet, alas ! how is it by careless Christians brought 
into contempt, being made the subject of every silly exclamation ! 
And what is much worse, how it is wickedly profaned by swear- 
ing, abused and defiled by perjury ! And yet these call them- 
selves Christians, expect blessings, and hope for salvation in the 
name they daily abuse, without endeavoring to change, or striving 
to amend. 

But this commandment, dear Christians, is not only broke by 
taking God's name in vain, by evil oaths and perjury; but also, 
by breaking our ?sws to God, by blasphemy and cursing. Thess 



ON THE SECOND COMMANDMENT. 



1 design to explain, and to lay before you some considerations, 
to give you a true detestation of these crimes. 

First. We break this commandment by making evil and un- 
lawful vows, or by breaking such as are good and lawful. What 
is a vow ? It is a promise made to God to do something that is 
good, or to abstain from something that is evil. A vow there- 
fore differs from a resolution in this ; a resolution is only a real 
design to do what we judge to be for our good, and agreeable to 
God ; or to abstain from what we know to be evil, or dangerous 
to our souls : but to vow, is to put an obligation on, and to engage 
ourselves to God to do something that is to his great honor and 
our advantage, or to abstain from what is amiss, or dangerous to 
our souls. We must distinguish them, by the intention we had 
at the time, when we made a resolution or a vow. 

There is also a great difference between a promise made to 
God, and a promise made to man, though both oblige in con- 
science. When we promise to men, it is for their advantage, and 
thereupon usually accepted ; when we promise to God, it is fur 
our own advantage, and as such God always accepts it, and there- 
fore, we are always obliged to perform it, and that under mortal 
sin. For these are the express words of God : " When thou hast 
made a vow to the Lord thy God, thou shalt not delay to pay it ; 
because the Lord thy God will require it ; and if thou delay, it 
shall be imputed to thee for a sin." (Deut. xxiii. 21.) And again, 
" If thou hast vowed anything to God, defer not to pay it ; for 
an unfaithful and foolish promise displeaseth him, but whatso- 
ever thou hast vowed, pay it : it is much better not to vow, thao 
after a vow, not to perform the things promised." (Eccles. v. 
3. 4.) And St. Paul assures us, that such widows as marry after 
they have made a vow of chastity, have damnation, because they 
have broke their first faith ; that is, their promise to God. The 
reason also is evident ; for what we promise to man, no douht, 
we are obliged in conscience to perform, much more than what 
we promise to God. It is true, before we make a vow, we are at 



70 



ON THE SECOND COMMANDMENT. 



our liberty to do or omit many things that are not otherways ot 
obligation ; but when we have once engaged ourselves by promise 
it is then no more indifferent, but our duty ; and as often as we 
break it. so often we commit a grievous sin. And thus persons 
inconsiderately entangle themselves in many great difficulties 
Therefore, I advise all, never to make a vow without the advice 
of their director. 

Secondly. This commandment is broken by blasphemy. What 
is blasphemy ? It is to speak evil of God, or his saints. And 
this may be done several ways : First — When we deny to God 
what truly belongs to him ; as when persons are oppressed by 
the wicked and the powerful, to cry, there is no Providence, God 
takes no care of me; that he regards not human affairs, and 
minds not what we do, &c. Secondly — When we attribute that to 
God which is injurious to him, as to say. that he is unjust, that 
he is cruel, that he is the author of sin ; or that he cannot help 
or assist us, that he cannot hinder or prevent such and such evils, 
or that we can do what we please without his grace or assistance, 
&c. Thirdly — When we speak of God with contempt, as the 
Jews did to our Saviour, " Yah ! thou that destroyest the temple 
of God, and in three days dost rebuild it, save thy ownself ; if 
thou be the Son of God, come down from the cross." (Matt, 
xxvii. 40.) Fourthly — By wishing there was no God, or that he 
did not know our sins, or could not punish them. Fifthly — By 
cursing God or his saints. Sixthly — Through an excess of flat- 
tery, to attribute that to creatures which belongs only to God, or 
to call them Gods, and say they are divine, &c. Seventhly — By 
speaking irreverently of our blessed lady, or any of the blessed 
saints in heaven. Blasphemy is so detestable a sin, that I need 
not use any arguments to dissuade you from it, the very naming 
of it is sufficient to give you a horror. 

Thirdly. This commandment is broken by cursing. What is 
a curse ? "It is to wish evil to our neighbor, ourselves, or to any 
of God's creatures." Now, the greater evil we wish, the greatei 



ON THE SECOND COMMANDMENT 71 

lin we commit. " Bless those that persecute you," says St. Paul 
" bless them and do not curse them." (Horn. xii. 14.) And ho 
gives us a weighty reason, " Do not deceive yourselves," says he, 
" neither drunkards, cursers, nor extortioners, shall possess the 
kingdom of heaven." 1 Cor. vi. 10. 

Consider then, when you curse your neighbor, you wish some 
evil to him, and if you wish it from your heart, as it happens 
but too often, you commit as great a sin in a manner, as if the 
evil you ineffectually wish did fall upon him. You wish the 
devil had him, that he may fetch him, that he may be damned, 
that he may rot, that the plague may seize him, &c. Every one 
appropriates such and such particular oaths and curses to himself ; 
and therefore as many of them as there are evils in the world, 
we may wish to our neighbor. 

Now should the devil by the permission of God, carry away 
the person you wish to him, what an horror would you have of 
your crime ! sure you would never more be at ease, you would 
never more enjoy yourself. Men that have committed murder, 
though their crime be secret, seldom enjoy any peace in their 
minds, after such wicked actions. Innocent blood lies on their 
consciences, it distracts them by day, and haunts them by night ; 
it persecutes them on earth, and cries to heaven for vengeance ; 
but how much greater is their crime, who wish them not only 
murdered but damned too ? the greatest, nay, the extremity of 
all evils. 

That you may clearly and thoroughly comprehend what I say, 
you must know that all sin is committed in the heart ; that is, in 
the will and in the soul : and just as it lies there, so it is in the 
sight of God. The exterior actions in all sins, is only the ex- 
ecution of what is already consented to, and completed in the 
will. Thus, he that raises up his arm to kill his enemy, is guilty 
of murder before God, though his enemy, by accident, avoids the 
stroke, and comes to no harm. Thus, " whosoever shall look on 
& woman, to lust after her, hath already committed adultery witb 



72 



05 THE SECOND COMMANDMENT. 



her in his heart." (Matt. v. 2?.) Thus, he that goes tboni li 
steal, or commit any injustice, though he be discovered UkA pre- 
vented, is really guilty of theft and injustice. Thus, he that 
out of sloth, resolves not to hear Mass upon a day of obligation, 
commits a mortal sin of omission, though afterwards he repents, 
and hears Mass ; and the like of all other sins whatsoever. For 
whenever we really consent by our will to any evil, we, that verj 
moment, become guilty of it ; and the greater the evil, the great- 
er the crime ; the whole essential malice of sin consisting in the 
will, the exterior action adds only an accidental malice ; in this 
all divines agree. 

It is true many great inconveniences attend the action, which 
do not follow the thought, yet all are consented to when we con- 
sent to the thought ; and though we appear more innocent before 
men, we are really guilty in the sight of God, the searcher of 
hearts. 

Under this consideration curses appear extremely black : it h 
true ; and yet they appear in their own shape, and just as they 
are in the eyes of God. "When in your passion then you wish a 
person at the devil, you wish him murdered, both body and soul : 
the very extremity of all misery in this life and the next. If 
you wish that he may rot. that he may be hanged, that he may 
never prosper, kc. These, as they are less evils, they are lesa 
sins ; yet you must measure the greatness of your fault from the 
greatness of the evil you heartily wish, did it really fall upon 
him. 

But you will tell me. those you wish to the devil, are neither 
murdered nor damned, nor do they come to any harm. No, no 
more do those you design to murder, if they escape. But, be- 
lieve me, this is not for want of good will in you, but want of 
power ; you cannot, and God will not execute your detestable 
wishes. However, the curse fails somewhere, if not on them 
you curse, doubtless upon your own head, according to that of 
the wise man : M As a bird flying to other places, and a sparrow 



ON THE SECOND COMMANDMENT. 



73 



£.}ing here or there ; so a curse uttered without cause shall come 
upon a man." Prov. xxvi. 2. 

But you will tell me, you curse in passion only, and are sorry 
for it as soon as that is over. This is so far from excusing the 
fault, that it generally increases it ; for when you curse upon a 
provocation, and in a passion, it usually at that time, comes from 
your heart; forasmuch as passion lessens free will, so much it 
increases the inclination to, and the desire of the evil. Men, 
when they fall out, and kill one another, it is usually in passion, 
yet this excuses them not from the guilt of murder ; so it ex- 
cuses you not from the malice of your curses, but makes you 
more guilty. One fault is never a good plea for another. Passion, 
no doubt is a fault; we ought to master it by patience and 
humility, and the more when we find it attended with such ill 
consequences, as swearing or cursing, &c. 

You will tell me, in fine, you mean no harm when you cursa 
your enemies, or those that provoke you. It may be not, when 
the passion is over ; but whilst anger and indignation overrule 
reason, they carry the heart with them. Did not our own ex- 
perience teach this, our Saviour's words would be a sufficient 
testimony : u Out of the abundance of the heart, the mouth 
speaketh," says Christ. Matt. xii. 34. 

Besides, did curses mean no harm, why should St. Paul exclude 
them the kingdom of heaven? "Brethren," says he, "do not 
mistake yourselves, neither drunkards, nor extortioners, shall 
enter into the kingdom of heaven." 

If they mean no harm, why does holy David say of them, 
M Their throat is an open sepulchre, with their tongues they acted 
deceitfully ; the poison of asps is under their lips ; their mouth 
is full of cursing and bitterness." Psalm xiii. 3. 

If they mean no harm, why does St. Peter forbid them, " To 
return evil for evil, nor railing for railing, but contrariwise, 
blessing ; for unto this are you called, that you may inherit a 
blessing." 1 Epist. iii. 9. 



74 



ON THE SECOND COMMANDMENT. 



Hence> we may conclude, that those who lie under the habii 
of cursing, lie under the guilt of a very great and scandalous 
sin, and cannot hope to enter into the kingdom of heaven, unless 
they labor in earnest to overcome it. But you will ask, if a 
person curse another only in jest, is he guilty of a great sin ! 
No ; because he does not do it from his heart. Yet, let me tell 
you, that a custom of this cannot but be very sinful, because the 
same expressions, which he uses in a joking way, will certainly 
occur to him in his anger, and then they will come from his 
heart. 

Again, if a curse comes out before we are aware of it, without 
any reflection, do we then offend God considerably ? The answer 
to this depends upon the present disposition of our souls. If 
these curses, which break out before we think of them, be the 
effect of an ill custom, which we truly desire, and labor to over- 
come, they are not sins, because they are neither voluntary in 
themselves, nor in their cause. But then, how watchful must 
you be, and what pains must you take, to give proof of your 
being in earnest, and to have any security of your not being 
guilty! But the contrary is to be said of those who do not 
labor to overcome their evil habits ; for though these evil wishes, 
which break out of a sudden, are not voluntary in themselves, 
yet they are voluntary in their cause, which you do not heartily 
endeavor to remove ; for he that wills the cause, wills the effect 
th&t follows. And thereupon you are guilty in the sight of God 
the effects of whose anger you will find another day, in the 
severe punishment of your sins. 

Hence you see the grievousness of this sin : and those persons, 
who upon some provocation, disappointment, ill usage, anger, 
passion, or the like, break into execrations and evil wishes, as 
they usually do it with too much reflection, offend God in that 
degree, and in a manner as much as if the evil they heartily 
wished, did really fall upon them, provided they think what the 
ironls mean. 



ON THE SECOND COMMANDMENT. 



75 



Measure then, dear Christians, if you can the number and 
grievousness of their sins, who have been long accustomed tc 
this evil habit. What a heavy load must lie on their consciences J 
Sure though I should not advise them, the consideration of their 
own good, and the sense they have of another world, would be 
a powerful motive to them, to neglect no means, nor ever give 
any rest to their endeavors, till they have mastered, and broke 
themselves of this evil custom, so provoking to heaven, and so 
injurious to their own souls. However, I will add one or two 
considerations, that they may be ready at hand to give a check 
to your passions, when they are ready to break into curses, or 
blasphemies. 

Consider then, first, when you curse, you wish evil to those 
who are created to the image of God, as well as you are ; you 
wish evil to those who are redeemed by the blood of Jesus Christ, 
as well as you are : you wish evil to those whom God has loved, 
and loved to that degree, as even to give his only son for them. 
Think, and think seriously, how it offends him to hear you wish 
so much evil to those he has designed so much good ; to hear 
you wish damnation to those for whose salvation he has spared 
nothing ; no, not the life of his only son. How must he take 
this at your hands, from whom he has reason to expect another 
return, upon account of the many favors and blessings he has 
continually heaped upon you, even to this very day? Sinner! 
if he spares you in this life, think what a reckoning you will 
have, when you, and those you have cursed appear at his great 
tribunal ! Will not his anger rise against you, in proportion to 
the love he bears them ? And how great this is, the death of 
his only Son is too clear a proof. 

Secondly. When you curse your cattle, those of your neighbor, 
or any other thing, do not you curse your own blessings, such as 
the pure goodness of God has mercifully bestowed upon you ! 
Should God hear your evil wishes ; should your cattle rot upon 
the place; should the plague take them, should the devil fetch 



T6 



ON THE SECOND COMMANDMENT. 



them, according to your desire, what would become of you? 
You would be ruined, you would be beggars. Is not this to 
tempt God to punish you? What a strange depravation must 
there be in that heart, that thus abuses, not only God's creatures , 
but even then when they are his own blessings, and he would be 
undone without them ? Is not this base and unworthy over and 
above the wickedness ? Is not this enough to stop the kind and 
liberal hand of God, to turn his heart from you, and to sond you 
down instead of blessings, the just punishment of your curses ? 
Would not you do so ? Would you not hold your hand when 
you found your liberality abused, and even turned to the damage 
of the ungrateful receiver, as well as your own dishonor? Can 
you then in reason expect any other from God? Do not you 
deserve to be paid in your own coin ? 

Now reflect how frequent these curses are with you, how you 
discharge them upon every occasion ; you seldom drive your team 
but, upon any accident, a peal of curses falls upon your cattle, 
though it may be your own negligence has been the occasion. 
You seldom plough your ground, but you sow it with curses, as 
well as seed. What a crop can you expect ? Will not the curses 
grow up with the corn, and draw God's anger upon you, instead 
of his blessing, in the following harvest? I wonder not your 
crops often fail, that your business succeeds ill ; I am not at all 
surprised when I hear a great part of your corn is blasted, mil- 
dewed, or laid by storms, &c. These are the scourges of God, 
and the fruits of your evil wishes, which, if they do not always 
grow up with your corn here. I am sure they will rise in judgment 
against you hereafter. 

Thirdly. Consider the wickedness of this sin of cursing 
above all others; it proceeds from pure malice; it wants the 
usual motives of sin, viz. profit or pleasure. Some, it is true, 
are moved to wickedness, but in hopes of interest, or some con- 
siderable gain ; but what is there to be got by cursing ? Others 
are drawn into sin, but it is by the love of pleasure; but what 



ON THE SECOND COMMANDMENT. 



77 



satisfaction is there in cursing? There is not so much as the 
vain pleasure of revenge; for your curses fall, not upon your 
enemies, bat upon your own head, and draw the wrath of God» 
not upon your neighbor, but yourself. Certainly it is a prepos- 
terous sort of revenge; because another has done an injury, I 
will do myself a greater; because another has used me ill, I 
will ruin my own soul. And yet this is what you do, when, 
upon any provocation, you curse one another; for herein, no 
doubt, it is only God you provoke and yourself you injure. 

And this is what they likewise do, though in a more grievous 
manner, who blaspheme God ; they are neither charmed by 
pleasure, nor over-ruled by interest, but prompted by pure malice, 
to this wickedness. In other sins they have no such evil designs, 
their aim is not so much to offend God, as to gratify their corrupt 
inclinations. It is true, they cannot have the one without the 
other; so they chose rather to offend God than want their satis- 
factions. This, no doubt, argues a great corruption of the heart ; 
but much inferior to those who blaspheme; they have no worldly 
charms to allure them, but sin for the sake of sinning; they 
boldly and wilfully abuse their Lord and God ; yes, the Lord of 
heaven and earth ; yes, the God on whom their lives, death, and 
eternity depend; yes, the God by whom they live and subsist, 
and from whom they have all they have, and all they hope. 
What an ingratitude, what a profound corruption must lie in 
their hearts, to be thus wicked without the least motive of pleasure 
or profit ! 

Eusebius in his Ecclesiastical History, tells us, how St. Poly- 
carp, being condemned to most cruel torments, was promised to 
be released, if he would but curse and blaspheme God. He 
answered the tyrant, I have served Christ these fourscore and six 
years, and I have received nothing but blessings from him, why 
sh all I curse him? In all my life he has never done me an 
injury; but, on the contrary, he has bestowed upon me infinite 
favors and graces, why should I commit this wickedness ? Sinner ! 
7* 



78 



ON THE SECOND COMMANDMENT. 



think upon the worthy answer of so holy a bishop, and so great 
a martyr ; and you, who swear, and curse, and blaspheme, think 
upon it. What has God done to you, that you so wickedly offend 
him ! Wherein has he hurt you, that you thus abuse him ? Has 
he not blessed you all your life ; has he not bestowed a thousand 
favors on you? For which of these do you abuse him? 

This is our Saviour's own expostulation to the J ews, who stood 
with stones in their hands ready to fling at him : " Many good 
works I have shewed you from my Father ; for which of those 
works do you stone me." (John x. 32.) For which of these do 
you fling your curses at me ? Ungrateful and unnatural creatures ! 
Is it for this that I have created you? Have I preserved you, 
to this very moment, to fly in my face ? Is this the return you 
make for the many sins I have pardoned you? Is this you? 
gratitude for my having drawn you out of the jaws of hell, and 
so often held my hand to stop you when you were falling into it ? 
Do you thus answer the many favors and blessings I have be- 
stowed upon you ? For which of these do you curse me, or my 
creatures ? If, dear Christians, you are guilty of cursing, swear- 
ing, or blaspheming, think on this, and think seriously on it 
whilst you have time to amend, and prevent the future anger of 
your God. 

Lastly. Consider and reflect, that cursing, swearing, and 
blaspheming, is the only employment of the devils, and the 
damned ; this is their proper sin. They are doomed to a fixed 
state of misery, unchangeable torments, so, out of pure malice, 
they are hurried to this ineffectual revenge, and continually curse 
and blaspheme the name of God. For thus St. John describes 
them in the Revelations : " It is an obscure place," says he. " it 
is the region of darkness ; here they bite their tongues for pain, 
and blaspheme the God of Heaven through their grief and 
torments." Chap. xvi. 

Yes; this always has been, now is, and ever will be, their 
continual language and constant employment; whilst the blessed 



ON THE SECOND COMMANDMENT. 



79 



in heaven enjoy calm and settled happiness, and bless and praise 
his holy name for ever and ever. 

hell ! how detestable art thou through the innumerable 
torments that oppress those that lie chained in thy dungeons ! 
Yet, how much more detestable art thou through the innumerable 
cursers and blasphemers who fill thy fiery cauldrons ! 

Hell ! hell ! how terrible soever thou art, thou wouldst appear 
with much less horror, did thy inhabitants praise and bless the 
name of G od : but, alas ! over and above all their torments, they 
never cease to curse and blaspheme ; curse themselves, and others, 
and blaspheme the holy name of God. Cursers ! you who habit- 
uate yourselves to this detestable practice, what think you of youi 
present state ? and what judge you of your future condition '« 
Yours is not the language of the blessed, it will never fit you foi 
heaven ; but it is the language of the damned, and qualifies yo& 
for the kingdom of darkness. Do not you now join with them, 
do not you follow their ways, do not you thus enter into the 
noviceship of hell ; yours and theirs is the same language ; yours 
and theirs is the same employment. Whatever you think of 
yourselves, you surely belong to that dark region ; your very 
speech betrays you. 

Nay, in some manner you seem worse than they ; they curse 
in the midst of torments and despair, under the weight of in- 
superable miseries, and the comfortless prospect of an endless 
eternity. But you curse under the blessings of heaven, under 
the favors of a kind and merciful God. Nay, you curse the very 
blessings of God, and abuse his name, whilst he is pouring favors 
upon you ; you abuse his name, whilst he, who might have long 
since sent you to your deserved hell, still mercifully awaits your 
amendment. 

Enter into yourselves, dear Christians, and see what a share 
you have of this detestable vice, then raise in your hearts, from 
what I have said, a horror of it. Change your language now 
betimes, if you design not to keep it for ever. You see how 



80 



ON THE THIRD COMMANDMENT. 



grievous a sin it is to curse your neighbor, your cattle, or any )f 
God's creatures; and though your detestable wishes reach not 
them, they certainly fall on your own heads. 

I cannot but persuade myself, had you, in your younger days, 
really considered the enormity of this sin, you would ever have 
let yourselves run into so wicked a habit. You would have 
sooner cut out your tongues, than have employed them so often 
in abusing your God and his creatures. Those tongues, that 
were given you to bless and praise his holy name, and to return 
your daily thanks for his benefits, you would never have used 
them to villify both, and then too, even when you found your own 
ruin in your evil wishes. 

For the future then be watchful, and carefully watchful, over 
yourselves, your children, and your servants ; never suffer such 
wickedness to grow up in them ; never let this crime pass un- 
punished. Thus, you may, in some measure, atone for your own 
crimes, and by preventing evil in others, in some degree, satisfy 
fur your own. Let not the language of the devils and the damned 
be your discourse ; it is but too ominous a resemblance of your 
future state. Use your tongues for the end they were given you, 
to praise your God, and to return him thanks for all his blessings ; 
to comfort and defend your neighbor. Thus, you may please the 
one, and assist the other, and both enjoy him in his heavenly 
kingdom. 



DISCOURSE I. 

ON THE THIRD COMMANDMENT. 

Remember that thou keep holy the Sabbath-day. Six days shalt thon labor, 
and shalt do all thy works ; but on the seventh day is the Sabbath of the Lord 
thy God, thou shalt do no work on it, &c. — Exod. xx. 8, &c. 

Sabbath is a Hebrew word, and signifies cessation or rest 
from labor ; and this must be so rigorously observed, that neither 



ON THE THIRD COMMANDMENT. 



8] 



you, nor your children, men nor maids, domestics nor strangers, 
nay, nor your very cattle, must be employed in any business that 
is not of necessity for that day. Now, dear Christians, was this 
rest to be only a mere cessation from work, it would be rather a 
damage, than an advantage to us ; because it would discourage 
industry, and countenance sloth ; and therefore Almighty God 
expressly orders this rest to be sanctified, that is, to be employed 
in such works of piety, as may be to his honor, and your sancti- 
fication : Remember that thou keep holy the Sabbath-day. 

The first commandment, as I have shewed you, obliges you 
chiefly to the interior worship of God in your hearts, by faith, 
hope, and charity. And since our words are the interpreters of 
our hearts, and usually proceed from thence, the second com- 
mandment teaches us how we are to speak of God, never to name 
him in vain, but always with that reverence and respect that is 
due to the divine Majesty. Now, the third commandment con- 
tains the perfections which complete them both, in determining 
the time wherein we are to own our dependence, and, by oui 
actions pay that exterior worship and acknowledgment, which we 
ought always to have in our hearts. 

The worship of God is doubtless agreeable to the law of nature, 
and inseparable from our reason and judgment ; for the only 
consideration that he is our God, and we his creatures, shews 
him absolute, and that we in all depend on him : what we are, 
we have from him : what we possess, we have from his bounty : 
when, in what manner, and how long he pleases ; what we fear, 
it is from his justice, which our sins have provoked : what we 
want, we must have from him, who is an inexhaustible source of 
all good : if we are oppressed by present evils, or lie under 
apprehensions of those which are to come, our recourse must be 
to him, wbo alone can relieve us. For what we have, reason tells 
as, we ought to return a grateful acknowledgment : for what we 
rant, reason tells us we must petition him from whence all good 



82 



ON THE THIRD COMMANDMENT. 



things come, and in whose hands are life and death, time and 
eternity, rewards and punishments. 

When must we pay the adoration due to this sovereign Being ? 
When must we make our just acknowledgments for the blessings 
we have received ? When are we to petition for new favors, or 
at least, a continuation of the former ? When are we to enter 
into ourselves, and to consider for what end we had our being, 
what use we have made of it, in order to this end, and how the 
accounts stand between God and us? How we discharge each 
duty God and his church require of us, particularly those of our 
state, in regard to our husbands, wives, children, masters, ser- 
vants, and all family concerns, &c. ? What an horror we have 
of sin, and what desire to increase in virtue ? What care do we 
take to prevent eternal misery, and what do we do to gain hea- 
ven, and to secure that which alone can make us eternally happy, 
and without which we shall, for ever, be wretchedly miserable ? 
What time must we take for these, which, you cannot but say, 
are weighty concerns ? When must we go about these, and with 
such an application, as the interest we have in them truly de- 
serves ? Almighty God has assigned the Sabbath-day, and this 
even from the creation of the world. God is jealous of his honor v 
and requires our acknowledgment for what we are, and what we 
have ; and therefore has assigned one day in seven to receive it 
from us ; he is also truly concerned for those he has made, not 
only like himself, but for himself, to share his own eternal hap- 
piness ; and therefore requires of them, to employ one day in the 
week for this only end. Yes, dear Christians, this is his day, 
and the day of audience to receive our petitions, and to grant 
them when they are just, and come from our hearts : to hear our 
wants, and to relieve them when it is for our good. Not but 
that God can hear us at all times, but we are not at leisure at 
all times, through the multiplicity of worldly business, to address 
ourselves to him in that solemn manner his awful majesty, and 
our truly great concern, requires of us : therefore ho has sancti- 



ON THE THIRD COMMANDMENT. 



83 



fied one day, and taken it entirely from all worldly concerns, and 
dedicated it to this end alone, and warns us to remember to 
keep it holy. 

This third commandment, like the rest, includes a negative 
and an affirmative; that is, it forbids one thing, and commands 
another : what it forbids, is all servile work, which either neces- 
sity, or charity, does not require : what it commands, is to spend 
so much of the day in prayer, reading of books of devotion, 
meditation, examen of conscience, instructing others in certain 
works of piety, that we may truly say, we have sanctified or kept 
the day holy; for these are the very words of the law, clear and 
obvious to the meanest capacity: Remember that thou keep holy 
the Sabbath-day. 

I design to explain to you both these. But first I must put 
you in mind, that the Jewish Sabbath is our Saturday, and 
changed by the church in the apostles' time, into the next day, 
which we call Sunday. For, though the worship of God be 
founded on the law of nature, and unchangeable, yet it is not 
necessarily fixed to any particular day ; and, therefore, upon just 
motives, it is alterable, and was actually changed for several 
reasons, which St. Leo assigns in his ninth epistle to Dioscorus, 
bishop of Alexandria ; (L. 83.) for whatsoever, says he, Almighty 
God has ever done, that was truly great, was done upon this day. 
First — the creation of the world was ended upon this day 
Secondly- — the redemption of mankind, by the resurrection of 
Christ, was completed on this day, when death was overcome, 
and life renewed. Thirdly — upon this day the apostles received 
their commission to preach to, and teach, the whole world, and 
to baptize all nations. Fourthly — upon this day they were en- 
dowed with the power to forgive and retain sins; as St. John 
assures us in his gospel, " whose sins you shall forgive, they are 
forgiven them ; and whose sins you shall retain, they are retained.' ' 
(Chap, xx.) Upon this day also, all the gifts of the Holy Ghost 
were poured upon the apostles, when he descended, in fiery tongues, 



84 



ON THE THIRD COMMANDMENT. 



and filled their minds and hearts with the knowledge of truth 
heavenly zeal, and a true Christian courage, fitting them for the 
conversion of the world. Upon this account it is justly called 
the Lord's day, and the obligations of the ancient Sabbath an- 
nexed unto it. And these are first in honor of so great a day, 
to abstain from all servile works. 

Although Almighty God made all things for our use, yet in 
each kind we find he reserved, as I may say, something for him- 
self. Of the creatures he produced, he retained a title to the 
first-born, which were to be sacrificed to him ; of the product of 
the earth, he challenged the first fruits as his own : so of the 
time he has given us, he reserves one day in the week to himself, 
upon which our only business is to do his service : and therefore 
he calls it his day : " Six days shalt thou labor and do all thy 
works, but on the seventh day, is the Sabbath of the Lord thy 
God, thou shalt do no work on it." As we cannot but believe, 
that he fills with blessings those that comply with this duty, so 
we are sure he severely punishes those, who defraud him of this 
time he has chosen to himself; and we have a remarkable in- 
stance of his justice in this particular, where we read in the book 
of Numbers, (chap, xv.) how a person, who was gathering a few 
sticks in the fields on the Sabbath-day, was discovered, seized, 
and cast into prison for it, and his case brought before Moses and 
Aaron. Moses would not determine anything till he had con- 
sulted Heaven what was to be done: Almighty God ordered 
the criminal to be taken out of the prison, and to be carried into 
the fields, where the fault was committed, and there to be stoned 
to death by the whole multitude ; and it was immediately executed, 
and he soon lay buried under a vast heap of stones, as a monu- 
ment of God's just anger, and a warning to all others, that they 
might not profane the Lord's day. 

Had Moses ordered this severe punishment for that which to 
us may seem a small fault, we should have been apt to attribute 
it to an over forward and indiscreet zeal of this holy man, ana* 



ON THE THIRD COMMANDMENT. 



85 



that he had extended the punishment beyond the intention of the 
lawgiver : but now we have nothing to plead of this nature, the 
punishment was expressly ordered by God himself, who was the 
author of the law, and knew well the fault ; he could neither be 
moved by exaggeration, nor imposed upon by false witnesses ; 
and, therefore, no doubt, he was punished as the fault deserved, 
stoned to death, and this by the express order of God, for gath- 
ering a few sticks upon the Sabbath. Is not this enough to make 
those tremble, who have been guilty of greater faults against 
this commandment ? Is not this enough to be a warning to all, 
and to strike you with an awful respect for the sanctity of this 
day? Is not this enough to make you for ever dread the pro- 
fanation of it ? If we measure the grievousness of the fault, by 
the greatness of the punishment, as in reason we ought, where 
he, who gives sentence, is a wise, just, and impartial judge, what 
a sense then ought you to have of this fault? Sure you will 
never more wonder, nor I hope will you ever forget it, that 
Almighty God warns you to remember this duty : Remember that 
thou keep holy the Sabbath-day, 

It would be tedious to add the authority of Fathers and Coun- 
cils, who are full of this duty, and the due observance of Sundays 
and holydays, with the blessings that attend such as are careful 
in this pious duty, and the punishment that but too often fall 
upon the profaners. I will therefore only cite you part of the 
fiftieth canon of the sixth council held at Paris, in the year 829, 
" where it forbids all country business, merchandizing, bargains, 
and the like : by doing these things you darken the light of 
Christianity, and give too just an occasion of calumny to those 
who blaspheme the name of Christ." Then the Bishops imme- 
diately add, " There are many who have been struck with thunder 
for working on these days ; of many of these we have been eye 
witnesses ourselves, and of many more we have heard by the 
relation of others. There are also others, who have been pun* 
ished by a sudden contraction of their nerves ; and more hav« 
8 



S6 



ON THE THIRD COMMANDMENT. 



>*een struck dead by fire, and for their sins their bodies and very 
)ones have in a moment been reduced to ashes : besides many 
jther terrible judgments, there have been, and still are, whereby 
.-t is sufficiently declared, how much God is offended by the pro- 
fanation of so great a day." If therefore the Jews, who kept 
the Sabbath only carnally, abstained from all servile works, how 
much more ought those who are redeemed by the blood of Christ, 
to abstain from all such labor on that day the author of life did 
rise from death, and gave us hopes of rising with him ; and to 
employ it only in spiritual joy, prayer, piety, and an unfeigned 
devotion ? 

These great judgments of God upon the profaners of this day 
frere sufficient to animate the pastors of God's church to advertise 
\he people of God's anger, so apparent in the visible punishments, 
the sudden and unprovided deaths of many of their guilty 
neighbors, and the impending danger that hung over their heads 
for the like abuses. Though those are not most guilty who are 
most remarkably punished, as our Saviour seems to say, (Luke 
xiii. 4.) of those who were crushed to death by the fall uf the 
Tower of Siloe ; yet sure the wrath of God falls heavy upon such 
who are made examples for the good of others, and to reclaim 
them from wickedness. Yet how much greater punishments do 
those deserve, who are guilty of the like abuses, and will take no 
warning, but still run on in their evil ways, till God's judgments 
overtake their wilful neglect? 

You see how strictly, and under what penalties, servile work 
is forbid on these days, not only by the law of Moses, but also 
by the law of grace. To be punctual then, in the observance of 
this part of the precept, is the Christian's obligation ; but doubt- 
less, it is not our whole duty : we may abstain from labor, and 
employ the sacred time in sin ; this sure cannot be agreeable to 
him, who desires and requires sanctity of us ; this is not to keep 
* feast to God, but a holyday to the devil ; this incense may 
please our enemy, but it is far from being a delightful odor to 



ON THE THIRD COMMANDMENT. 



81 



the Almighty ; and therefore he says, " Your Sabbaths, and your 
feasts, I will not abide ; your assemblies are wicked, my soul 
hateth your calends, and your solemnities, they are become tedious 
to me, I have labored in sustaining them ; and when you shall 
stretch forth your hands, 1 will turn my eyes away from you ; 
and when you shall multiply your prayers, I will not hear, for 
your hands are full of blood," that is, of wickedness. No doubt, 
dear Christians, to plough and thrash on the Sabbath, is much 
less contrary to the sanctity of the day, than to be drunk, and tc 
give one's self over to uncivil discourse and behavior, or any 
other wickedness : the one is lawful on most days, but this on 
none : the one is only evil upon the account of the time, but this 
is evil at all times, and upon all days. 

" Observe the Sabbath," says St. Augustin, " but not carnally, 
and in Jewish delights, who abused this rest, in wickedness; 
for it is better to dig the whole day, than to dance the whole 
day." Ser. 1. in Ps. 32. 

" A Jew," says he, " would do much better to labor in the field 
than to raise sedition on the stage ; and their wives had better 
card wool on the Sabbath, than spend the day in immodest 
danc^." (L. de 10. Cord. c. 3.) Besides, if the performance 
of servile work, that is otherwise lawful and our duty, be so 
severely and visibly punished by Almighty God, what mercy, 
think you, will such find who spend the day in sinful actions ? 
Is it worse to gather a few sticks to make a fire, than to spend 
the Sunday and holiday mornings in gaming or drinking ? Does 
it offend God more to gather a few sticks, than to spend a great 
part of the day in the ale-house V Which of these two take the 
mind more from God and the thoughts of our salvation ? And 
whether drinking be not attended usually with far worse con- 
sequences, as detraction, immodest discourse, quarrelling, cursing, 
swearing, and the like ? Do you think, dear Christians, that 
drunkenness, and making a beast of yourself, is less provoking 
to heaven upon Sunday, than hedging and ditching ? Or is the 



88 



ON THE THIRD COMMANDMENT. 



sanctity of the day less profaned by it ? Do not you look upon 
what the ministers of God bless, to be holy, and therefore not to 
be applied to profane uses ? Sure then, what God himself blesses, 
ought not to be employed in profane, much less sinful actions. 
Now the scripture assures us, that God blessed and sanctified 
this day : " In six days the Lord made heaven and earth, and 
the sea, and all things that are in them, and rested on the seventh 
day ; therefore the Lord blessed the seventh day and sanctified 
it." Exod. xx. 11. 

If, therefore, you have profaned the sanctity of the Sabbath, I 
say, not in servile work, but what is worse, in sinful liberties, 
and have not experienced the thunder of God, which has fallen so 
heavy on many others; if fire from heaven has not reduced you 
to ashes, in the very place where you offended ? If you have not 
been made an example of God's anger, and hurried to the judg- 
ment seat by a sudden and unprovided death, as many have been ; 
have you not reason to adore his unspeakable mercy towards you, 
and to bless his holy name for ever, for the patience he has had 
with you ? And have you not reason, from this day, to resolve 
seriously, not only to put an end to such liberties, but also to 
repair your past excesses and negligence, by a more than ordinary 
exactness in the sanctification of the day, for this seems the most 
proper means to atone for past failings ? 

But suppose you abstain from work, and also from sin, the 
Work of iniquity ; yet you may employ the Sundays and holydays 
m sloth, in play, in idle company, or impertinences ; will this be 
enough to sanctify the day ? Will this discharge the duty of 
this commandment ? No certainly, for there is nothing in all 
this that any ways contributes to the sanctification of the day, or 
of ourselves. This is only a J ewish Sabbath, and not a Christian 
" They," says St. Augustin, " employed the day of rest in a dis- 
solute and luxurious sloth. When God commanded them tc 
panctify the Sabbath, they rested to trifles and impertinences, and 
employed it in such things as God always forbid. They rested 



ON THE THIRD COMMANDMENT. 



89 



from good works, as well as from bad." (In Spir. 92.) Now 
as these never sanctified them, so they can never sanctify us. 

Therefore, to keep holy the Sabbath-day, we must, I think, in 
the whole, spend so much of the day in works of piety, prayer, 
and reading good books, examination of the state of our souls, 
preparation for receiving the sacrament, instructing others, or 
the like, we may with truth say, we have kept the day holy ; for 
this is not only the intention of the law-giver, but the very 
words of the law : " Remember thou keep holy the Sabbath-day." 
A workman, for example, that spends an hour in a day in labor, 
and the rest in play, cannot be said to have spent the day in 
work, but in play; and therefore must not expect his day's 
wages. In like manner they who spend half an hour in prayer 
on the Sunday, and the rest in sauntering about, in chatting, and 
prating with any they meet, in household business, in play, in 
dressing themselves and children, can they be said to have sancti- 
fied the day, and to have kept it holy, when they can only place 
one half hour, or hour at most, to this account ? Can they expect 
a day's wages from God, as having kept the Sabbath-day ? I can- 
not say, dear Christians, that in any of these impertinences, they 
commit a great sin, because they are none but what are allowable 
without breach of the Sabbath. But when they are so much, or so 
many of them, that they take up almost the whole day, they hinder 
and prevent works of piety, whereby alone we sanctify the day. 
It is true, they do no harm, they do nothing that is amiss ; and 
did the commandment run thus : " Thou shalt do no servile work 
on the Sabbath ; thou shalt commit no sin upon it ;" no doubt 
they would observe it, though they said no prayers at all. But, 
over and above this, God commands us to keep holy the Sabbath- 
day : holiness is not gained by negatives, but by pious and good 
actions, such as are means to contribute to our sanctification. 

Certainly it is not the design of Almighty God, who made us 
for himself, and redeemed us by the blood of his only Son, in 
reserving this day to be kept holy, to indulge our ease and sloth, 
8* 



90 



ON THE THIRD COMMANDMENT. 



or to gratify our vanity or folly, but to reserve a time for th« 
improvement of our souls, and to give us leisure to consider, and 
provide for that long, long eternity, that will certainly receive us 
at the hour of our death, in bliss or woe. 

Had you a just sense of this, had you a true value for your 
soul, I might have saved my labor, I need not have pressed this 
duty to you ; you would not mispend one quarter of this precious 
day, but you would be eager to improve it to your best advantage, 
to your eternal good. I need not bid you leave off impertinences, 
when you saw eternity at stake ; I need not bid you leave off 
your insignificant prattle with your neighbor, when you saw you 
might speak to, and treat with God himself about no less than 
the purchase of heaven, and your eternal settlement there. Had 
you a just sense of this, I need not bid you look into your souls 
and observe, whether there be nothing there that may be dis- 
agreeable to God, and inconsistent with your pretensions to 
heaven ! your own solicitude would prevent my care, you would 
never think yourself secure enough, whilst hell and heaven were 
your great concern. I need not bid you spend the morning in 
prayer, and pious reading, you would never believe you did 
enough to gain so desirable a bliss as crowns the pious, and to 
avoid such a dreadful complication of woes as attend the wicked. 
You know very well, that, without a particular grace, you can 
never gain the promises of God ; without that grace, you can 
never withstand the corruption of the world, and by consequence, 
without his grace, you will never be able to avoid everlasting 
misery, to which your corrupt inclinations drag you. And how 
can you obtain this grace, but by prayer, reading good books., 
hearing sermons, and the like ? By these means the devil is 
expelled, and the Holy Ghost begins to be formed in your heart, 
who, by degrees, will work it into a true sense of another world. 
And what time, dear Christians, have you for this great affair, 
but Sundays and holydays ? It is but then that you have leisure 
to solicit heaven for this so necessary grace, and to call down 



ON THE THIRD COMMANDMENT. 



91 



mercy upon yourselves, children, and families : nay, though you 
had other spare time, yet this excuses you not from the obliga- 
tion of this day, which is expressly assigned you by heaven. 
Though you had other spare time, yet none so favorable as this: 
it is our Lord's own day, consecrated by his resurrection, and 
kept in memory of it the whole year : it is his day of audience, 
assigned to hear our complaints, our petitions, our wants, either 
for ourselves or family ; it is a day wherein he distributes, not 
worldly but heavenly treasures; and were you but as solicitous 
for this, as you are for the other, what purchases might you 
make ? But, alas ! men do not behave themselves towards God, 
as they do towards one another. 

Consider, dear Christians, and perhaps it may give you some 
confusion, what do not men do, in regard of one another, when 
they hope for some relief in their miseries, or some addition to 
their fortunes ! How solicitous are they to please, and what 
pains do they take to get an interest with them ! And yet how 
Harrow and scant is the power of man to assist one another in 
either of these ways ! They can neither deliver them from the 
half part of their miseries, either interior or exterior ; nor can 
they give them any qualifications of body or mind, which they 
stand in need of. We see persons daily perish before our eyes, 
and are not able to help them. Nay, it often happens, that those 
they make their application to, have no inclination to relieve 
them, or grant they had, they are not able to satisfy all their 
demands, their ability being far short of the wants and desires 
of such as have recourse to them : they are, therefore, under a 
necessity of refusing the greatest part, and they often do it 
without reason, by an unjust preference. On the other side, 
those who solicit for help, meet with a thousand obstacles that lie 
in their way : their pretended friends oftentimes do them ill offices 
upon a secret design to supplant them ; sometimes they blacken 
their services, and sometimes they lessen their merits, so that 
the pretenders have much to do to clear themselves. " It is hard 



92 



ON THE THIRD COMMANDMENT. 



(says St. Teresa,) to get admittance to the great ones of thi 
earth ; yet those are they we have much need of ; they are not 
to be spoken with at all times, and in all places ; and it is only 
such persons who are qualified can approach them ; and if they 
be persons of a low rank that want their help, what interest must 
they make, and what favor must they have to get to speak with 
them ? Besides, it is not in the power of man to attend always 
to others' necessities, nor can he always, though he desires it, re- 
lieve them upon the place." However, were we so happy as to 
be beloved by all men, and to have their favor and assistance in 
what they can do for us, we shall not after all this, be truly 
happy and content. Nay, it too often happens that their most 
valuable gifts prove our most effe tual ruin, for though they may 
give what they are able, they cannot engage us to make good 
use of them, nor can they turn away the evil consequences, that 
are but too often almost inseparable from their favors. 

But it is not thus when we address ourselves to God by prayer ; 
we find in him an inexhaustible treasure of all good, to supply 
all our real wants, and to satisfy every just desire ; he always 
grants us what we ask, or lets us know it is more profitable for 
us to want it : he is ready to hear and relieve us at all times, and 
in all places, unless it be our greater interest to have our requests 
deferred ; he is willing to receive us, after all our disorders, if we 
return to him with our whole heart, and in all the tribulation of 
our souls. 

All who are about him are not only desirous to assist us, but 
fcolicitous too to present our petitions to him, and intercede for 
us; nay, even without the mediation of any favorite, we may 
apply ourselves to him, and he will not only hear us when we 
call, and grant us what we ask, but as he sees into our hearts, 
thoughts and desires, he often prevents our demands. Our 
services too are never lessened, for the least we do for him is 
reckoned up to the utmost worth, nay, through J esus Christ it is 
valued infinitely more than it is worth. He also hears ug Dot 



ON THE THIRD COMMANDMENT. 



93 



only for ourselves, but for others, and is so far from being dis- 
pleased by our importunity, that he reproaches us for not asking 
oftener, that we have not sufficient confidence in his goodness. 
In fine, he gives us not only favors, but grace also to use them 
well.. How comes it then, you make your court so much to men, 
and so little to God, when you have so many hindrances and 
hazards to disappoint you in the one, and none in the other ? 
How comes it you seek and value so much the esteem and friend- 
ship of men, and make your application so little to him, who i3 
doubtless the best of friends ? So covetous of worldly conversation, 
and so unwilling to go to prayer ? So eager for the blessings 
and conveniences of this life, and so indifferent to those of the 
next ? So absorbed in earth, and so thoughtless for heaven ? 
So afraid of the miseries here, and so unconcerned for those 
hereafter ? 

And yet how short is this life, and how long the other ! How 
mean and beggarly are all the conveniences and satisfactions on 
earth, in regard to the joys of heaven ! How small and short 
the evils we labor so much to avoid, in comparison of the long 
and dreadful sufferings that attend our neglect of duty ! Is our 
soul so mean and inconsiderable as not to deserve the employing 
one day in seven, for its present comfort, and future bliss ? Is 
heaven so cheap, and hell so contemptible, as not to deserve this 
care ? Consider your wretched management, on the Sunday 
morning, when the whole concern of your soul lies upon your 
hands, when all the interest of heaven calls upou you, then you 
lie in bed, because you have nothing to do. The remainder of 
the morning is spent in preparing dinner, and necessary household 
business. Where is the sanctification of the day ? Where is 
the provision for your soul ? Where is your care for heaven ? 

Happy those whom God preserves from this tepidity ; happy 
those whom he fills with a sense of his honor and their duty ; and 
thrice happy those whose eyes he opens, to let them see what a 
treasure they have in prayer, and how much it is their interest, 



94 



OK THE THIRD COMMANDMENT. 



frequently and heartily to address themselves to hiin. It is a 
great affair to treat with God about the business of our salvation, 
and the healing of our souls ; to discover to him our wants, our 
imperfections, and our darkness, to open our hearts in all our 
necessities, and to move his compassion in our greatest wants. 

It is a great affair to call to mind his blessings, and to make 
some return of gratitude ; to consider and admire the wonders 
of his power, and to take from thence an occasion to praise his 
holy name. It is a weighty concern to call ourselves to an 
account, and settle our affairs for heaven ; to examine into our 
ways, and to see whether our spirituals and temporals bear a due 
proportion, an equal balance. And therefore, Almighty God 
assigned us the Sabbath, one day in seven, to discharge all these 
duties, strictly obliging and charging us to remember to keep it 
holy. 

I have here shewn you, dear Christians, your obligation ; it is 
now yours, and only yours, to comply with it : God has sanctified 
the Sabbath-day, that you may keep it holy ; he has peremptorily 
forbid all servile work, that is not of necessity for that day, and 
you see under what penalties. Sin likewise, above all, is pro- 
hibited, as being directly opposite to the sanctity of the time ; 
and these are designedly removed by the fatherly providence of 
our God, that you may keep the day holy, that you may neither 
have sinful affections, nor worldly concerns, to disturb the rest 
and Sabbath of your souls ; but that you may entirely attend to, 
and endeavor to secure, that truly great and only necessary 
concern for which you were made, and placed upon earth. That 
by prayer, reading good books, hearing divine service, instructing 
your children, and the rest, you may fit yourselves, and them, for 
that blessed and eternal Sabbath, which is reserved for you, in 
proportion to your compliance with the obligations of this. 



COMMANDMENT. 



95 



DISCOURSE II. 

ON THE THIRD COMMANDMENT, 
ttemember that thou keep holy the Sabbath-day, Ac. — Exod. xx. 8, 4c» 

I have in part, dear Christians, laid before you the obligations 
you have of keeping holy the Sabbath-day : and told you what 
you are not to do, as also what you are to do, in order to the 
faithful discharge of the duty Almighty God has imposed upon 
us all. You are to commit no sin, but to abstain from all manner 
of wickedness, as the greatest profanation of the sanctity of the 
day. You must likewise refrain from all servile work, as a great 
hindrance to piety, and the necessary care of your souls: thus 
are removed the obstacles to the service of God. 

Now, what you are farther obliged to is, to spend so considerable 
a part of the day in prayer, spiritual reading, or some other 
virtuous exercise, that you may say with truth, you have kepi 
the day holy; that the pious employment, which contributes to 
the sanctification of the day, may be a means to sanctify you. 
This is the end of the law ; " this is the will of God," gays St. 
Paul, "your sanctification :" (1 Thess. iv. 3.) this is what this 
commandment expressly obliges you to. 

Besides this, the church has annexed an obligation of hearing 
Mass upon all Sundays and holydays, and this on all the faithful, 
under pain of mortal sin, if they are not lawfully hindered, either 
by the real danger of persecution, or by such necessary business 
as is inconsistent with this duty, and will really excuse them in 
the sight of God ; or be prevented by infirmity, or very bad 
weather, where persons are at a great distance, or the like. For 
the express law of the church is, that all the faithful, of both 
sexes, do hear Mass attentively and devoutly upon all Sundays 
and holydays : and this, in some diocesses, is so punctually observed, 
that if any parishioner be in the parish and absent from Mass 



96 



ON THE THIRD COMMANDMENT. 



three Suudays together, he is, by an express order, excommuni 
cated; and the Council of Rouen commands this order to ba 
frequently published in the parish. 

Now, you will easily judge this precept of the church be to 
very reasonable, if you consider the motives of it. For, 

First. Without doubt, the sacrifice of the Mass is the most 
sublime and most august mystery that is in the church of God : 
by it, and only by it, we render to God that supreme honor due 
to his sovereign Majesty. Now, if we be obliged, as creatures, 
to worship God, from whom we have our very life and being, and 
in the best manner we are able, as without dispute we are, it 
follows evidently, that we must offer to him this victim of his 
only Son, which is so agreeable to him, that no other victim was 
ever acceptable but upon the account of this, as emblems and 
figures of it ; and whatever value they had, or whatever grace 
they conferred, it was all derived from hence as the fountain. 
Since then the unspeakable goodness of God has been pleased so 
far to condescend to us, as to put this blessing into our hands, to 
make a just acknowledgment of his sovereign power over us, 
and our absolute dependence on him, at one time or other, with 
all imaginable respect and devotion : now the church determines 
this time, and annexes the duty to Sundays and holydays, as 
being a time otherwise assigned and marked out for the worship 
and service of God. 

Secondly. If we be obliged in gratitude, as we find it in- 
grafted in our very nature ; if benefits deserve a return, what 
must we render to our God, who has made us what we are, and 
given us what we have? We have nothing of our own that 
bears any proportion, either with our obligation, or his blessings ; 
and he knew it well ; therefore to free us from confusion, he left 
us this inconceivably great and inexhaustible treasure, the sacri- 
fice of the Mass, which we need not be ashamed to present to 
him, as he is ever willing to receive it from us. Sure then we 
obliged to offer it to him ; and therefore the church deter* 



ON THE THIRD COMMANDMENT. 



97 



mines the day for this duty, and obliges all to it ; knowing well 
the unworthy behavior of many, who do not willingly own any 
favors : and of others, who are ungrateful to none but their God. 
Since God, then, has not only given us blessings, but also fur- 
nished us with a present so honorable to us, and so acceptable 
to himself, to what a degree must our gratitude rise, if out of 
Bloth, negligence, or indifference, we refuse to make it ? Hence 
it takes its name, for this end it is called the Eucharist, that is, 
thanksgiving, and with just reason ; for what can be more agree- 
able to heaven, than the only Son of God? Or, what can 
recommend us there, more than this present his goodness has 
made ours ? If, then, we prove neglectful of ourselves, has not 
the church reason to oblige us to our duty ? 

Thirdly. Had you any sense of your own good, did the wel- 
fare of your souls, and a just concern for eternity really enter 
into your hearts, had you any serious thoughts of heaven, you 
need not be called upon, you need not be pressed to make use of 
means so powerful as is the devout assisting at the sacrifice of 
the Mass, for gaining so great an end ; you would never neglect 
this favorable opportunity to make an interest in heaven, and 
draw down the blessings of God upon yourselves. Who can, or 
who will assist us like the Son of God, if we come to him with 
our whole heart ? And how can he shew himself more willing 
to be our advocate, and to do us this great kindness, than by 
becoming our victim, and lying daily sacrificed upon the altar, 
for us to offer him up to his eternal Father as a propitiation for 
our sins ; for us to offer him up to his eternal Father as the most 
effectual means to draw down heaven into our hearts, the grace 
of God into our souls ? Does he lie upon the altar for himself, 
or for us, for his own, or our good ? Does he design to reap any 
advantage to himself, or to bestow it upon us ? Had we but a 
sense of it, were we but so much our own friends, as to come to 
receive it: sure this neglect must be criminal of itself, and we 

must be accountable for it another day ; sure the thoughts of 
9 



98 



ON THE THIRD COMMANDMENT. 



another world must be very little regarded, and the real concern 
for eternal bliss must be quite banished our hearts, if we neglect, 
or can be indifferent as to the gaining or losing such a blessing. 
Sure you must have a small value for your Redeemer, Jesus 
Christ, if you are not desirous to come to adore, and pay your 
respects to him, whilst he lies thus on the altar, not only to re- 
ceive them kindly from you, but to send them up to heaven for 
the improvement of your eternal stock, for the increase of your 
everlasting good. 

Fourthly. Had you a real desire to rise from sin, and to arm 
yourself against the power of darkness, what arms, think you 
can be stronger proof against the assaults of your own passions, 
and all the attempts of the enemy, than this divine sacrifice ? 
Was it not by the death of the Son of God, that sin was des- 
troyed, life regained, and we delivered from the power of dark- 
ness ? Now, the sacrifice of the Mass is not only a representation 
and memorial of his death, but the self-same victim once oh 
Calvary, and now daily offered on our altars, and applying th( 
treasure of his merits to all the devout assistants and pious 
offerers. If his death and passion then was a means to atone 
for sin, that is, if his death appeased the wrath of heaven, and 
reconciled us to our offended God, this will. If from the passion 
of Christ comes all the grace we ever had since our fall, or even 
can receive to the world's end, it is through this it is conveyed, 
and most powerfully applied to our souls. Those then, who 
carelessly neglect this great means of reconciliation and atone- 
ment, must be convinced they are the worst of enemies to 
themselves, being in league with sin, and allied to the devil. 

Fifthly. Can we consider the love of Jesus Christ to us f and 
what a dear pledge of it he has left amongst us, no less than his 
adorable self, in the holy sacrifice of the Mass; and that no 
length of time, no coldness or insensibility on our parts, might 
blot out of our minds the memory of it, he has obliged us to 
repeat it, and do it in remembrance of him: what ingratitude 



ON THE THIRD COMMANDMENT. 



99 



must ours be, if we, wretches as we are, are not moved by all this 
love of our God, to come as often as we can to assist at this 
mystery of love? and, though we cannot make a suitable return, 
at least, we may shew a grateful acknowledgment of so great and 
undeserved a favor : sure when we consider this, as it deserves, 
if we have the least sense of duty, or spark of gratitude remaining 
in our breasts, we should conclude, though the church obliged us 
not, the very nature of the thing to imply a pressing command. 

Sixthly. You are satisfied that the salvation of your souls is 
not only a great business, but, as our Saviour assures us, (Luke 
x. 44.) your only business in this life ; and, therefore, as it deserves 
the greatest application, so you ought to make use of the most 
effectual means to secure it : now what think you, know you any 
more effectual, than to unite your prayers to those of your Saviour 
sacrificed on the altar? how powerful might yours be, whilst they 
ascend to heaven intermixed with his! Must not you then, dear 
Christians, be highly deficient in regard to your own interests, if 
you neglect so favorable an opportunity, and so happy a juncture ? 

Lastly. That which detains worldly persons from this pious 
duty, with most appearance of reason, is family business, and 
temporal concerns, that seem pressing even on that day: if this 
happens, it is generally either out of a precedent sloth, or want 
of contrivance and forecast, so to order your affairs, as to have 
time for your devotions ; besides, what are all human endeavors ? 
how small and inconsiderable if they be not assisted from above, 
if God does not give a blessing to them? and what blessing can 
we expect from him, if we ask it not as we ought, and when we 
ought? There is no blessing promised to the careless and the 
slothful, but to those that ask, to those that knock, and to those 
that seek: "Ask," says our Saviour, "and you shall receive; 
seek, and you shall find ; knock, and it shall be opened unto you. ,, 
It is true, some will say, but, alas ! my poor prayers are of little 
force with Almighty God; I should be very glad some good pious 
persons would pray for me; it may be, God might grant me a 



100 



ON THE THIRD COMMANDMENT. 



blessing upon their account. Dear Christians, you would have 
an advocate to intercede for you ; and can you have a better than 
Jesus Christ? Him you have in the adorable sacrifice of the 
Mass ; here he lies a victim to his Father, and a powerful advocate 
for us : what our poor prayers dare not presume, his will obtain : 
qo doubt he is the Son of God, and sits at the right hand of his 
Father, whom we adore, and to whom we pray : he is the Son of 
God, the Redeemer of the World, and will be our judge another 
day. But now, under the quality of a victim, he is sacrificed 
for us, and is a propitiation for all our sins : but now, as an ad- 
vocate, he intercedes for us, and gives himself to us, to be offered 
up by us to his Father in heaven, to satisfy for all that is due 
from us, and to obtain all that is wanting to us. Ah! what a 
favor, and what a blessing is here! These are truths, and 
undeniable truths, at which the heavens may stand astonished: 
but we have much more reason to be astonished, to see Christiana 
go negligent in this duty, to see those who pretend to heaven, and 
the salvation of their souls, who pretend to adore and worship 
their creator, who gave them their being and all they have, and 
from whom must come all they hope, and all they fear; I say, 
to see those lay hold of any pretence to be excused from hearing 
Maas, and to be deprived of all these blessings; nay, 1 say more, 
is it not astonishing to see Christians, even out of sloth by com- 
plying with idle company, nay, often out of a sinful motive, to 
absent themselves from prayers upon a Sunday, or a holyday. 

If the Mass was nothing else but making the Son of God 
present upon our altars, and for no other end, but for us to come 
and adore him, ought not we to do it? ought not we to pay our 
respects to the Lord of heaven and earth, and attend him wher- 
ever he is ? This was an honor never granted in past ages ; the 
greatest of the patriarchs, and prophets, were never favored with 
this blessing. But he is not only present for us to adore him, 
but he is present as a victim, to apply the merits of his death to 
the worthy adorers; to stand between them and the anger of 



ON THE THIRD COMMANDMENT. 



lOi 



heaven, and to intercede for us; what may we not expect fro» 
the intercession of such an advocate, if we mrke a hearty appli- 
cation to him? What an insensibility must then be in theii 
hearts, who neglect this duty, attended by s > many blessings j 
how will they be able to appear before his face when he comes to 
be their judge ? 

Seeing then the world has such a share in the hearts of Chris- 
tians, that the greatest blessings of God make so small an im 
pression upon them, that they can be cold and indifferent when 
the sovereign honor of God, and their own most preferable interest 
call upon them; that they can be sinfully negligent when the 
most holy and adorable mysteries of our religion require their 
best devotions; has not the church, who is truly solicitous for 
the eternal good of all the faithful, great reason to oblige all her 
children to hear Mass, at least upon all Sundays and holydays, 
where infirmity, moral impossibility, or absolutely by necessary 
business, do not hinder; and this under pain of damnation, that 
is, under mortal sin ? It is true, some careless Christians may 
upon this account draw the guilt of many sins upon their heads ; 
but sure these are not the only ones : for if they be negligent 
in a duty so obligatory on their own regard, and so honorable to 
God, where the trouble of coming, if I may call it a trouble, is 
but small, and the temptation of sloth, or idle company, is but 
inconsiderable; they will doubtless, be negligent in many other 
duties, where the advantage is less, and the difficulties greater 
However, the benefits others receive, who upon this account are 
punctual in this religious duty are far more considerable ; besides 
though Almighty God foresaw that many would be extremely 
negligent in sanctifying the Sabbath-day, yet nevertheless hi 
charged them expressly to keep it holy; and no doubt, the hearing 
Mass is no inconsiderable part of its sanctification. 

You are obliged then to hear Mass — but this is not all: you 
are obliged to hear it attentively. Attention is so necessary to 
prayer, that without it, it ia not prayer, but the abusing and 
9* 



102 



ON THE THIRD COMMANDMENT. 



affronting of God; for certainly, if what our tongue repeats be 
not at the same time the language of our hearts, it can never be 
acceptable to the searcher of hearts. Think you is God mindful 
of our exterior behavior, and regardless of the interior disposition 
of our souls? in prayer does he take notice only where our bodies, 
and not where our minds are ? Can he be put off with an outward 
ceremony, who at all times requires our whole heart ? or think 
you will he mind our prayers, when we do not mind them our- 
selves? will he have regard to our petitions, when we regard 
them not ourselves? is it not a sign of the small esteem we have 
for God, and of the small value we have for our eternal good, 
when at a time we are obliged, and pretend to speak to God, and 
that about the great affair of our salvation, we turn our minds 
from him, and employ our thoughts about impertinences? It is 
written in the holy scripture : " Cursed is he that doth the work 
of the Lord deceitfully." Jer. xlvii. 10. What a share then 
must those have in this curse, who when they go to prayer, they 
neither think in whose presence they are, nor to whom they speak, 
nor really mind what they say. But out of a customary way 
cast themselves on their knees, and huddle over some of their 
usual prayers, and with small respect ; their minds being upon 
their business, their diversions, or some vexation that has hap- 
pened to them ; can these clear themselves from not doing the 
work of God negligently? 

It is very remarkable, that the first and the last time our 
Saviour went up to the temple after baptism, he was so moved 
with zeal for God's honor, that he made, as it were, a scourge of 
little cords, (John ii. 15.) and drove out of the temple all the 
buyers and sellers, flung down their money, overturned their 
tables and chairs, saying, away with these things, do not make 
of my father's house a house of trade ; it is written, (Matt. xxi. 
13.) "My house shall be called the house of prayer, but you 
have made it a den of thieves." Thus our Saviour shewed his 
displeasure against all abuses in the church, though they sold 



ON THE THIRD COMMANDMENT. 



103 



nothing in the temple, but what was used in the sacrifices of the 
temple. And now, dear Christians, do not those buy and sell in 
the temple, who at their prayers employ their thoughts about 
their business, and temporal concerns? who are solicitous about 
the success or disappointment of their affairs, puffed up by their 
gains, or fretting about their losses ? Do not these make the house 
of prayer a house of trade, and a den of thieves ? When you 
come to prayer, all that does not contribute to the adoration and 
service of God, and the salvation of your soul, ought to be ban- 
ished from the church of God, and the place of prayer, if you 
design to avoid the scourge of your Saviour. 

When you come then to prayer, leave behind you all your 
worldly concerns ; you have much greater upon your hands ; be 
not solicitious for earth, but for heaven ; and this, if you will 
believe the gospel, is the most assured means to gain both : " Seek 
ye therefore first the kingdom of God, and his justice, and all 
these things shall be added unto you." (Matt. vi. 33.) Disengage 
your affections from the world, and your affairs shall succeed the 
better ; the spending of the Sunday well, is the most efficacious 
way to draw a blessing on your labors the whole following week ; 
give to God this day, and he will give all the rest, if expedient, 
according to your desires. 

As soon, therefore, as you enter into the church, consider in 
whose house you are ; it is the house of God, because the place 
of prayer ; it is his place of audience, where he attends to our 
petitions ; if we desire to have them granted, ought we not to 
make them with all imaginable respect and attention ? How 
must we gain this attention and respect but by considering in 
whose presence we are, and to whom we speak ? Let us, in mind, 
enter with holy David (Psalm xliv. 5.) into the place of the 
admirable tabernacle, even into the house of God : That is, let 
us enter into the assembly of the blessed, where the King of 
Kings sits on a throne brighter than the sun, attended by in- 
numerable glorious spirits, who adore him with profound respect 



104 



ON THE THIftD COMMANDMENT. 



With what reverence then, both exterior and interior, and with 
what humility ought not such worms as we behave ourselves, 
when we enter into this assembly, and to speak to this King of 
Kings ? 

If this be necessary at all times of prayer, with how much 
reason is it required in time of Mass, without dispute incompara- 
bly the best of all prayer ; and where the Son of God is truly 
and personally present upon the altar, to grant us favors? 
" Which of the faithful/' says St. Gregory the Great, " can doubt 
but that in the hour of sacrifice, at the consecration of the priest, 
the heavers are opened ; and that in this mystery of Jesus Christ 
the choirs of angels descend, and that here, divine and human, 
visible anl invisble things are intermixed ?" Liv. Dial. C. 58. 
Certainly, dear Christians, if anything under heaven, at any time, 
requiren our attention, respect and devotion, this does. We must 
therefore hear Mass upon Sundays, and holydays ; and we must 
hear it attentively. But this is not all, we must hear it also 
with devotion. 

There are two sorts of devotion, exterior and interior. Ex- 
terior devotion is a decent behavior, becoming the place where, 
and the person in whose presence we are. Interior devotion is 
a will and an endeavor to please God. If, therefore, any one 
knows, or suspects himself to be in mortal sin, he must, before 
he begins his prayers, and particularly before he hears Mass, en- 
deavor by an act of true repentance to reconcile himself to God : 
for he who is in mortal sin, and continues in the affection to it, 
how can he have any true devotion, any real will to please God~? 
At best he prays but like the hypocrite, whilst his heart gives 
the lie to his words ; he prays to be delivered from his enemies, 
whilst he is entirely in league with them ; he prays to be freed 
from sin, whilst he continues with pleasure in it ; he prays to be 
freed from the danger he willingly runs into ; he prays he may 
attain heaven, while he continues steady in the way to hell ; he 
prays for the reward of the just, whilst he resolves to live and die 



ON THE THIRD COMMANDMENT, 



106 



hi the sin of injustice ; he prays that God would forgive him, 
whilst he himself is resolved to be revenged. 

May not we justly say of such ae these, what our Saviour said 
of those Pharisees; (Matt. xv. 7.) "Hypocrites, well hath Isaias 
prophesied of you, saying, this people honoreth me with their 
lips, but their heart is far from me ?" or what holy David says, 
(Psalm lxxvii. 36, 37.) " They loved him with their mouth, 
and with their tongue they lied unto him, but their heart was 
not right with him, nor were they counted faithful in his cove- 
nant." " Which of the two is most wicked," says St. Bernard, 
(in Apol. ad Gul. Abbat.) " he that professes impiety, or he that 
belies sanctity ? is it not he that adds a lie," says he, " and 
doubles his wickedness?" Besides, can we say of these, that 
they are true adorers? do they adore in spirit and in truth, 
when their heart is not with God, and no truth in their words ? 
However, 

How can those pray, who remain in the affection to mortal sin, 
that is, do not seriously resolve to quit and disengage themselves 
from it ? How can they repeat the Lord's prayer ? Those who 
have not God, but the devil, for their father, as our Saviour says 
of some of the Jews, those who do not heartily desire to be 
adopted children of God, how can they say, our Father, who art 
in heaven? Those who have no true zeal for the worship of 
God, nor any real hatred for sin, by which alone God's name is 
dishonored, with what truth can they say to God, hallowed be 
thy name? When the desires of eternal life freeze in their 
breasts, and the love of the world, interest, or pleasure, rule 
their affections, with what heart do they say, thy kingdom come ? 
Those who continue rebellious to the will of God, and contemn 
his commands, with what face can they say to him, thy will be 
done on earth, as it is in heaven f Whilst they are strangers to 
the spirit of God, that ought to be their support; whilst they 
have a disrelish to the word of God, and the sacraments, the 
bread of life ; with what gust, think you, do they beg of him, 



108 



OS THE THIRD COMMAND MEN T , 



give us this day our daily bread? Whilst their minds are full 
of animosities, picques and quarrels ; and the spirit of pride and 
contention possess their hearts, can they be so bold as to say to 
God, forgive v.s our trespasses, as we forgive them that trespass 
against us? Whilst they are so far from avoiding the occasions 
of sin, that they seek them ; and so far from resisting, that they 
willingly submit to temptations ; do not they say, with deceitful 
lips, lead us not into teniptation ? TVhen they know that sin is 
not only the greatest of evils, but in reality, the only evil they 
have reason to apprehend ; whilst they willingly continue in the 
affection to mortal sin, do they beg from their hearts to be de- 
livered from evil? Do such as these pray? Do they adore God 
in spirit and in truth ? Alas ! whilst they seem to honor God 
with their lips, their hearts are far from him : In their words 
they may pretend to love him, but their tongues lie to him, for 
their heart is not right towards him. Can this lip-labor, think 
you, be the service of God, who sees our hearts, and requires 
them whole and entire? No, no, the true service of God is in- 
separable from the love of God ; for what is the worship of God, 
but the love of God ? And St. Paul (1 Cor. xiii.) assures us, 
that the best of our actions are not agreeable to God without 
charity : and with charity the meanest act of piety, even the 
giving a cup of water (Mark ix. 40.) is acceptable to him. 

Those, therefore, who know, or have reason to apprehend 
themselves to be in mortal sin, when they come to hear Mass, 
ought, in the first place, to endeavor to raise in their hearts an 
act of true repentance ; to ask pardon of God, and to resolve 
seriously upon an amendment, and in quality of a true and 
humble penitent to be present at the divine mysteries : imitating 
the penitent publican, who at the bottom of the temple, poured 
forth his prayers, but upon the account of his sins, durst not cast 
up his eyes towards heaven, knocked his breast, and said, " 
God, be merciful to me a sinner!" Luke xviii. 13. 

From what T have said, dear Christians, you see the church 



ON THE rHFRD COMMWDMEXT. 



107 



obliges you, and under mortal sin, to hear Mass on Sundays and 
holydays, when you are not lawfully hindered : you see also for 
what reasons she obliges you : First, by it you honor God, and 
in the most perfect manner you are able, paying that supreme 
worship due to the creator from his creatures. 

Secondly. By it you make the most acceptable return of 
gratitude that lies in your power ; he putting into your hands 
the adorable victim Jesus Christ his only Son, than whom nothing 
can be more acceptable to heaven, nor advantageous to us. 

Thirdly. It is our greatest interest to assist at Mass, as being 
the most powerful means to draw down the blessings of heaven 
upon our souls ; for what can God refuse to us, when we come 
devoutly with this victim in our hands to plead for us ? What 
ean he deny to his only Son ? 

Fourthly. Because it is the most effectual means to satisfy 
for past sins, and to obtain grace to prevent the like ; because 
this sacrifice applies to us the merits of the sacrifice of the cross. 

Fifthly. The love of Jesus Christ presses us to this duty, 
who, in instituting this mystery of love, (Luke xxii. 19.) im- 
posed this command on us, This do for the commemoration of 
me ; (1 Cor. xi. 24.) and can we refuse and neglect so kind a 
legacy, so much to our interest ? 

Sixthly. Our salvation, in a great measure, depends upon it ; 
for here, as well as in heaven, Christ is our advocate, and our 
devout prayers ascend up to heaven, intermixed with his ; what 
then may we not hope from them? 

Lastly. It is a great means to advance our temporal concerns, 
the hearing Mass on Sundays and holydays gives a blessing to 
the whole week : give then one day to God, that God may give 
the rest to you. But then you must perform this duty with 
attention and devotion. " Sanctity," says the royal psalmist, 
"becomes the house of God." If you are in sin, banish the 
affection to it ; and enter into the church with the spirit of true 
repentance, a respectful behavior, and above all, with a devout 



108 



ON' THE THIRD COMMANDMENT. 



and attentive mind ; you must banish thence all worldly, as well 
as evil thoughts, not making the house of God a place of trade, 
or a den of thieves. Consider where you are, and to whom you 
speak ; and, believe me, your devout behavior to God in the 
temple, is the best means to purchase a happy enjoyment of his 
glory. 



DISCOURSE III. 

ON THE THIRD COMMANDMENT. 
Remember that thon keep holv the Sabbath-day, <fec. — Exod. xx. 8, Ac 

[ have shewn you, dear Christians, the obligation you have 
of hearing Mass, as also the reason of that obligation ; the 
manner you are to hear it, with attention and devotion. I design 
now to explain unto you what the Mass is, what the prayers are, 
and what the meaning of the ceremonies used in it. 

The substance and value of the Mass consist not in the cere- 
monies used, nor in the prayers that are said, but in the sacrifice 
that is offered. The value of it, no doubt, is infinite, being the 
same victim that was sacrificed on Mount Calvary. Jesus Christ 
himself: however, this treasure is applied to our souls in a limited 
manner, and those who offer it, or for whom it is offered, whether 
living or dead, receive such a share of it. as God of his infinite 
goodness thinks fit ; and those who hear Mass in the state of 
grace, or at least with an humble and contrite heart, with respect 
and piety, receive a proportion according to their greater or less 
devotion. All, therefore, who assist devoutly at Mass, and offer 
it up to God, either for the remission of their sins, or the pun- 
ishment due to them, or to obtain grace and perseverance in 
virtue, and the like, receive over and above the value of their 
prayers, a share in the merits of Christ, applied to their souls by 



ON THE THIRD COMMANDMENT. 



109 



this sacrifice ; so, upon this account, no prayer can be so valuable, 
no prayer so beneficial to us, as is the devout hearing of Mass. 

Besides, the Mass is a memorial, or representation of Christ's 
death, who desires hereby to live in our hearts, and continually 
to renew in our minds the memory of his love and sufferings ; so 
as to excite in us a return of love and gratitude, and to 6erve 
him with greater fervor, as also to prevent our falling into that 
ingratitude of the Jews, who, as the royal psalmist says, " Forget 
the God who saved them who had done great things in Egypt." 
Now the prayers and ceremonies all contribute to this end ; to 
lay before us some circumstance of his passion, what great things 
he did for us, and what a price he gave for our souls ; even the 
ornaments the priest puts on, want not their mysterious sig- 
nification. 

First, the amice he puts first upon his head, and then upon his 
shoulders, signifies the veil wherewith the Jews covered the face 
of our Saviour in the house of Caiphas; and, striking him, said, 
" Prophesy who it is that has struck thee :" morally, it signifies 
the helmet of salvation, as St. Paul calls it, which is an entire 
confidence in God, whereby we overcome all the attempts of the 
devil. It is tied over the breast in the form of a cross, to remind 
us, that after this no thoughts ought to enter into our hearts, but 
such as tend to the sacrifice. 

The albe, that reaches to the ground, represents the garment 
Herod put upon our Saviour in derision, when he sent him back 
to Pilate ; morally, by its whiteness, it signifies the purity of life, 
that becomes the ministers of God ; by its length, it minds us of 
perseverance in virtue, in hopes of an everlasting reward. 

The girdle signifies the rope wherewith Christ was tied, when 
seized by Judas and his rabble, in the garden of Gethsemane : 
morally, it signifies chastity, which is frequently expressed in 
scripture by the girding of the loins. As the girdle ties up the 
albe, that it fall not to the ground, and occasion a stumble ; so 
10 



110 



ON THE THIRD COMMANDMENT. 



the purity of heart preserves the sanctity of life from the most 
dangerous fall. 

The maniple represents the cord wherewith Christ's hands were 
tied, when whipped at the pillar : morally, it signifies temporal 
afflictions : the right hand, says St. Gregory, signifies a fixed state 
of happiness, the left our unsettled condition in temporal miseries ; 
so the maniple is put on the left arm : yet the one is gained by 
the other: the happy state by enduring patiently the miserable 
one, for the way to reap in joy is to sow in tears. 

The stole represents the cord which they cast about our Saviour's 
neck, when they dragged him to Calvary, bearing his cross ; the 
priest puts it about his neck, then crossing it over his breast, it 
interchangeably hangs on the right and left side, to put him in 
mind, that as he must expect alternatively prosperity and adver- 
sity, so he ought to be mindful of the cross of Christ in both ; 
that he be not too much exalted by the one, nor too much de- 
jected by the other ; and thus he must expect to regain the stole 
of immortality lost by our first parents. 

The vestment signifies the garment without seam, which our 
Saviour wore, and for which the soldiers cast lots, because they 
would not divide it : morally, it signifies charity, which ought to 
be uppermost, and overrule all our actions, and never ought to 
rent. Part hangs before, and part behind, to signify to us, that 
we must love God and our neighbor, and our enemies as well as 
our friends. This love is not to be divided ; for if we really love 
God, we shall certainly love our neighbor for his sake, whether 
foe or friend. There is placed on it a pillar before, and a cross 
behind ; that we may have continually before our eyes the two 
chief scenes of Christ's excess of love to us, his whipping at the 
pillar, and his crucifying on the cross. This consideration ought 
to sweeten all our sufferings, and make us bear the yoke of Christ 
with ease. 

These ornaments are all blessed, and consecrated to the service 
af the altar ; after that they are not to be applied to any other use. 



ON THE THIRD COMMANDMENT. 



Ill 



The altar represents Mount Calvary, the place of sacrifice ; the 
chalice is the sepulchre; and the paten, the stone rolled to the 
door of the monument; the corporal is the sindon, or white 
linen, wherein the body of our Saviour was wrapped. 

The Mass is not now said in any vulgar language, any where 
in the whole church, and it never was but in three languages, 
Greek, Chaldaie, and Latin. Though the church was spread over 
the greatest part of the world in a short time, where different 
nations had different languages, yet upon their conversion, the 
church never, even from the beginning translated the liturgy, or 
Mass, into the language of the country ; but in the east she kept 
to the Greek, and in the west to the Latin ; when these languages 
by degrees ceased to be vulgar, she never made any alteration in 
her solemn office, but still kept to the same. 

This constant method in the whole church is sufficient to 
authorize the practice above cavil. For, as St. Augustin says in 
his epistle to Januarius: (Ep. liv. L. 118.) "It is most insolent 
madness to dispute the lawfulness of what the whole church 
every where practices." Yet there want not weighty reasons to 
confirm it. For, 

First, the same language, in the public office of the church, 
especially there, where the greatest mysteries of our faith are 
treated, preserve a great unity of the discipline of the church, 
and an easier communication. 

Secondly, it is extremely proper that there should be some 
universal language, wherein the articles of our faith, the forma 
of the sacraments, and the public prayers of the church, should 
be clearly and distinctly expressed; that they might be as a 
standard in all countries, to avoid any mistake that might happen 
in any particular place, for want of the like method. 

Thirdly, the want of this might be of ill consequence; for 
variety of speech, not only in different nations, but even in the 
Bame country, might occasion great disputes and confusion ; as it 
has sometimes happened, not only about words, but even syllables; 



112 



ON THE THIRD COMMJLNDMESTi. 



witness the eager debate about Mumpsimus and Sumpsimu* 
And this cannot be easily remedied, where the language is not 
common to the chief pastor of the church. 

Fourthly, the dignity and majesty of these holy mysteries seem 
to require to be expressed in such a form of words, as should not 
be subject to change upon every improvement made in a language, 
to avoid mistakes and errors by insensible changes. 

Lastly, the barbarity of some languages might occasion much 
distraction to strangers there, where the greatest respect and 
devotion is due. 

Besides, we have an example for this amongst the Jews, who, 
after their captivity, spoke Chaldaic, yet always said the psalms, 
and read the scripture in Hebrew ; and this is the practice of the 
modern Jews, even at this day. 

However, the saying Mass in Latin is lc disadvantage to the 
people, who understand it not, because, as I said before, the 
substance and the value of the Mass consists not in the prayers 
that are said, but in the sacrifice thut is offered : not in words, 
but in action : the consecration of the body and blood of Jesus 
Christ, to which a few words suffice, viz. This is my body, and 
This is my blood, pronounced by the priest, before the elevation 
of each species. 

Now, dear Christians, be pleased to observe what I say; if, 
before Mass, or at least some time before the elevation, you say 
thus to yourself : " My God, I offer up to you this Mass, which, 
by your assistance, I design this day to hear : I present unto you 
this unbloody sacrifice of your only Son, to pay unto you that 
sovereign homage, and that supreme honor that is due to you 
from me, and all creatures : I also offer it up to you in thanks- 
giving, for the benefits and blessings you have bestowed upon me, 
and in particular, for such and such: I offer it to you, to beg 
pardon for my sins, and the remission of the punishment due to 
them, through the sufferings of this your only Son, who offers 
himsdf to you a victim for me. I beseech you, that you will not 



ON THE THIRD COMMANDMENT. 



113 



regard my un worthiness, but that you will look upon his merits: 
T beg also, that upon his account, you will grant me this or that 
favor, virtue, or blessing, to overcome this temptation, to deliver 
me, if thou think fit, from this trouble, and grant me patience 
under this trial : that you will be pleased to direct me in the 
choice of my state of life, that therein T may prefer heaven before 
earth, my eternal before my temporal advantage ; that I may not 
be overruled by human motives, but still keep my eye fixed on 
my future state. I beg also by this Mass, that you will be pleased 
to favor me with true repentance, perseverance in virtue., and a 
happy death." You may likewise offer it up for your friends, as 
well as yourself, for their good, wants, or necessities, whether 
living or dead. You may, in fine, beg temporal blessings, with 
this condition, if God sees your receiving of them be for the real 
good of your soul. 

Now, if you make your intention in this or such like manner 
for all, or any of these ends, and then say your prayers during 
Mass attentively and devoutly, either in your book, or on your 
beads, or what is best of all, accompany the priest in all he says ; 
you do not only receive the advantage of your prayers, but over 
and above the value of them, you have a share in the merits of 
your Saviour Jesus Christ applied to you by this sacrifice of the 
Mass. Upon this account the hearing Mass devoutly, is not only 
incomparably the best, but most advantageous of all prayers 
whatever : for what God may justly refuse to our unworthiness, 
he will grant to his only beloved Son, when he intercedes for us, 
when he lies upon the altar a victim to him, and a victim for us ; 
when he renews to him the memory of his sufferings, the price 
of your soul : when he pleads our cause, and offers to supply, out 
of his own, what is deficient in us, and proffers a consideration 
not to be refused ; his deserts to pay our debts, his infinite treasure 
for our insufliciency. What can be refused to such an intercessor, 
who, in quality of a sacrifice, pleads and offers himself for us, 
*^je but oar souls prepared, and our hearts truly disposed to 
10 # 



114 



ON THE THIRD COMMANDMENT. 



receive it? Blessed be God for ever, who has left with us s<j 
dear a blessing, so valuable a treasure, and so powerful a sacrifice J 
no less than his only Son to plead for us, to satisfy for us, to 
turn away his anger, and render him propitious to us. Thus- 
you see, dear Christians, that it is not necessary to understand 
the prayers, to reap the benefits of the Mass, but to know the 
value of it, and to offer it up to God for what we stand in need of. 

However, I will here explain to you the meaning of what is 
gaid and done in the Mass, to raise in you a greater devotion, 
and to increase your desire to assist at it more frequently, and 
with a more respectful behavior. The greatest blessings of 
heaven, when they become common, often lose their value with 
us ; and such is the perverseness of our nature, that what should 
increase our ingratitude, occasions too often our indifference and 
neglect. 

In this sacrifice is comprehended and abridged the whole mys- 
tery of our redemption; so it is celebrated with great solemnity, 
and more prayers and pious ceremonies, and all, even the smallest, 
have their weight and signification, and point out to us some 
passage of Christ's nativity or death ; for thus he designed it 
when he said, This do for the commemoration of me. 

When the priest has made his intention for whom, and for 
what end, he designs to offer up the Mass, as every one ought to 
do, he descends to the foot of the altar, bows to the crucifix, 
kneels, or makes a genuflexion, if the blessed sacrament be pre- 
sent, and making the sign of the cross, he begins with the forty- 
second psalm, rejoicing at the coming of our Redeemer, by whcm 
our tears are wiped away, sin destroyed, and we encouraged with 
hope to enter one day into his eternal tabernacles. This psalm 
in Passion or Holy Week, and in the Mass for the dead, is omitted, 
being a time for mourning. But to perform this sacred action 
with the greatest purity of heart, he says the Confiteor, and some 
other prayers, acknowledges his sins, begs pardon of God for 
bimself and all the people ; beseeches the mother of Christ, the 



ON THE THIRD COMMANDMENT. 



116 



fcpcstles, and all the saints in heaven, to make intercession foi 
hini ; the people answer, and make the like acknowledgment, 
and repeat the same request. 

In this disposition he ascends, or goes up to the altar, knd be- 
gins the Intro it, which is usually some verses taken out of the 
psalms, such as suit best with the present feast. In solemn Mass 
it is sung in the choir, as soon as the priest and assistants come 
out of the vestry. 

This represents to us the ardent desires of the ancient patri- 
archs and prophets for the coming of the Redeemer ; " Many 
prophets and kings," says our Saviour, " have desired to see the 
things that you see, and have not seen them ; and to hear the 
things that you hear, and have not heard them ;" (Luke x. 24.) 
Their common voice was, " Shew us, Lord, thy mercy, and 
grant us thy salvation." Psalm lxxxiv. 8. " That sittest upon 
the cherubims, shine forth before Ephraim, Benjamin, and Ma- 
nasses." Ibid, lxxix. 2. " Send forth, Lord, the Lamb, the 
ruler of the earth." Isaias xvi. 1. " that thou wouldst rend 
the heavens, and wouldst come down." Ibid. lxiv. 1. And 
sometimes they addressed themselves to the earth, and beg this 
flower would bud forth ; sometimes to the clouds, that they 
would rain down this just one, and the like. 

After this is said alternatively the Kyrie E lei son ; that is, 
Lord, have mercy on us ; and this nine times, to represent the 
deplorable state we were in before the coming of our Saviour ; 
Kyrie Eleison is said thrice in honor of God the Father ; then 
Christe Eleison thrice in honor of God the Son, to signify both 
his natures, human and divine : then Kyrie Eleison again, three 
times in honor of the Holy Ghost, because he is one and the same 
nature with the Father and the Son, as God. 

Here follows the Gloria in excelsis, " Glory on high to God, 
and on earth peace to men of good will," &c. This was the joy- 
ful hymn sung by the angels at our Saviour's birth ; it raises in 
as fresh hopes of an eternal peace, after the troubles of this life 



116 



ON THE THIRD COMMANDMENT. 



patiently endured. In solemn Mass the priest only intones it, 
and the whole choir goes on with it ; because, as St. Luke tells 
us, as soon as the angel had delivered the welcome news of our 
Redeemer's birth, a whole choir of angels descended from hea- 
ven, and sung this hymn. 

Here the priest stands in the middle of the altar, to shew, that 
by our Saviour's birth, a reconciliation was made betwixt heaven 
and earth, God and man. Then he turns about, and salutes the 
people, saying, Dominus vobiscum, Our Lord be with you ; this 
is the usual salutation in scripture : thus the angel saluted Gideon : 
(Jude vi. 12.) " Our Lord be with thee, thou stoutest of men." 
Thus the prophet sent by God to Asa, king of Judah, (2 Para, 
xv. 2.) salutes him and the people after the victory, " Our Lord 
be with you, as you have been with him." Thus the Angel 
Gabriel saluted the Blessed Virgin ; and thus St. Paul frequently 
saluted the faithful in his epistles. And certainly it is the greatest 
of blessings for God to be with us, and we with him. The peo- 
ple, by the assistant, answer, Et cum spiritu tuo ; and with thy 
spirit, to testify mutual charity. 

The prayers are next, which are one or more, and fitted to the 
time and solemnity of the feast ; these are said in the name of 
all, and for the necessities of all ; and ever concluded with an 
address to our Saviour Christ, hoping through his merits, to obtain 
what we ask, being mindful of that kind promise of his, " If you 
ask the Father any thing in my name, he will give it to you." 
John xvi. 23. 

Then he reads the epistle, which represents to us the doctrine 
of the Old Testament, and the preaching of St. John Baptist, 
the precursor of our Saviour, though it is often taken out of St 
Paul's epistles, from whence it takes its name. At the end is 
gaid, Deo gr atlas , thanks be to God, in gratitude for the light of 
that doctrine, which was a preparation for the gospel : this is 
followed by a gradual, so called, because those who sung it, 
stood upon a place raised some gradus, or steps, above the rest ; 



ON THE THIRD COMMANDMENT. 



117 



ft, signifies the penance the people did at the preaching of the 
Baptist. The allelujahs that follow, signify the joy a pious soul 
conceives upon the obtaining of pardon of her sins ; and, upop 
this account, after Easter, all the paschal time, it is more frequently 
repeated. 

The book is removed for the reading of the gospel ; which i& v 
and signifies the doctrine Christ taught. The priest begins it, 
by making the sign of the cross on the book, upon his forehead, 
mouth, and heart, and every one present .should do the like. He 
makes it on the book to signify that it is Jesus Christ crucified, 
whom he ought to preach ; upon his forehead, the seat of bash- 
fulness, because he ought never to be ashamed of the cross of 
Christ ; on his mouth and heart, as a solemn protestation, that 
he will not only retain a value and esteem for the faith of Chris* 
in his heart, but that he will profess it openly, by his moucn, 
before the whole world. The book, I said, is removed to the left 
corner of the altar, because the right signifies the just, and i~xQ 
left sinners : and our Saviour saying, that he came not to caU 
the just, but sinners, to penance, the gospel, therefore, is read on 
the left corner, being directed to them. 

And here also the priest turns his face towards the north, 
because the preaching of the gospel is particularly directed 
against him, viz. Lucifer, who said : " I will sit in the mountain 
of the covenant, in the sides of the north — I will ascend above 
the height of the clouds — I will be like the Most High." Isa. 
xiv. 13, 14. At the reading of the gospel, both here, and at the 
end of the Mass, all stand up, to shew their readiness to obey it, 
and to defend it. 

And indeed, sinners have reason to raise their heads ; for, by 
the gospel, pardon is promised to their repentance. At the end, 
all answer, Laus tibi Cliriste ; praise be to thee, Christ, in 
acknowledgment of our receiving the gospel, and the blessings 
that attend it, from him. The priest kisses the book, to notify 
his approbation and union with Christ, and at the same time bega 



118 



ON THE THIRD COMMANDMENT. 



pardon for the sins of all. Upon Sundays, and some other feasts 
there is read that exposition of faith composed in the Council of 
Nice, which we call the creed, making after the gospel, an open 
profession of our faith ; " For with the heart, we believe unto 
justice, (says St. Paul, Rom. x. 10.) but, with the mouth, confession 
is made unto salvation." 

Before the offertory there was usually a prone, or sermon, fo* 
the benefit of the catechumens, that is, such as were not yet bap- 
tized, but under instruction for that end ; as also for sinners who 
were in penance. At the end of the prone, the deacon said to 
them, lie, missa est; Go, it is now the Mass; that is to say, the 
Mass of the faithful, as it was usually called, or the Mass of the 
sacrifice now begins, you must therefore go out of the church ; 
for it was not thought fit, in former ages, the catechumens should 
be present at so sacred an action as the sacrifice is, because they 
were not yet baptized ; nor sinners, who were in penance, because, 
by their sins, they had forfeited the grace of their baptism. This 
exclusion was looked upon by the penitents to be a great part of 
their penance, and was no small awe upon them, to make them 
more cautious of relapse, seeing sin deservedly deprived them of 
the participation of those blessings the faithful enjoyed in the 
divine sacrifice of the Mass. 

Though it be the same spirit which still governs the church, 
yet the discipline in this is changed, and sinners are admitted to 
be present ; yet doubtless, notwithstanding this indulgence, they 
ought to come, as I told you, with a truly humble and contrite 
heart, if they expect to reap any benefit from this truly great 
and adorable mystery. Thus far is called the Mass of the 
catechumens. After this the priest turns to the faithful, and 
salutes them again with Dominus vobiscum, Our Lord be with 
you, and Oremus, desiring them again to pray, and also now to 
make the offertory with him. 

The offertory is a ceremony, wherein, by prayer, the bread and 
wine are assigned and deputed for the matter of the sacrifice ; 



ON THE THIRD COMMANDMENT. 



119 



which the priest, by several collects or prayers, begs that it may 
be for the remission of his, and all the people's sins ; as likewise 
for those of the faithful, whether living or dead, and that it may 
prove salvation to all. Here every one may renew their intention, 
and offer up the sacrifice for themselves and friends, for the 
pardon of all their sins, and for the gaining of such virtue and 
grace as they know most wanting and necessary for them. Here 
is mixed a drop or two of water with the wine, because when our 
Saviour's side was pierced with a lance, there issued out water 
and blood : morally, it signifies the union of the people with 
Christ ; a drop of water is but of small value, yet, mixed with 
wine, it is turned into the substance of wine, and becomes 
equally valuable. Our prayers are of small force, yet, intermixed 
with those of Christ, they are dignified by his, and highly valuable 
on his account. 

Then the priest washes his fingers wherewith he is to touch 
the blessed sacrament, after consecration ; and this puts us in 
mind, what interior purity of heart is required in all who assist 
at this mystery, and particularly in him who consecrates this 
adorable sacrament. In the mean time he says part of the 
twenty-fifth psalm, which is very proper for the circumstance. 
He returns to the middle of the altar, and after some prayers 
said in a low voice, whereby he begs the blessed Trinity to accept 
of the sacrifice for the designed ends, through the death and 
passion, resurrection, and ascension of J esus Christ ; and beseeches 
the Mother of God, the apostles, and all the saints, whose memory 
we celebrate on earth, that they will be pleased to intercede for 
us in heaven, that this oblation may be to the honor of God and 
our eternal good. Then turning to the people, he says, Orate 
Fratres, &c. Pray, brethren, that mine and your sacrifice may 
be acceptable to God the Father Almighty, and they, answering, 
beg the same ; then he prays again in a low voice. 

This prayer, in silence, is deeigned to raise in us an awful 
respect for the mysteries that are about to be performed, and puti 



120 



ON THE THIRD COMMANDMENT. 



us in mind of our Saviours prayer, who during the three hours 
he hung upon the cross, spoke only seven words aloud, yet 
doubtless he prayed all the time, and offered up to his Eternal 
Father, in silence, his sufferings and death, as a sacrifice to him 
for the whole world. Yet once more before the canon, which I 
shall explain to you in the next discourse — the priest breaks 
silence, and says the preface in audible voice, and exhorts the 
people again to raise up their hearts to God, the sacrifice now 
approaching : He has reason to call upon us, for earthly souls arc 
but too apt to have their hearts not upon God, but upon the 
world; not fixed in heaven, and on the great concern of their 
souls, but grovelling upon earth, and intent upon worldly con- 
cerns : " For where thy treasure is, there is thy heart also," 
(Matt. vi. 21.) says our Saviour. Yet, certainly, if ever we 
ought to have our hearts on the things above, it is at this time, 
when heaven is ready to descend down to us, Christ being about 
to be sacrificed. The assistant, in the name of the people, 
answers, " They have their hearts raised up to God." Then he 
gives thanks to God, who made us, through Christ, who redeemed 
us, and by whom all the choirs in heaven praise his name, and 
sing, (Isai. vi. 3.) " Holy, holy, holy, the Lord God of Hosts 
and concludes with the joyful acclamation wherewith the people 
received our Saviour, the last time he entered into Jerusalem, 
before he suffered : " Hosanna to the Son of David ; blessed is he 
that cometh in the name of the Lord ; hosanna in the highest 
(Matt. xxi. 9.) that is, praise and glory be to him who dwells in 
the highest heavens. 

Thus far you see the explanation of the Mass, and of what 
belongs to it ; you see how all things contribute to raise our hearts 
up to God, and to put us in mind of him who did such great 
things for us ; redeeming us by his death, and leaving with us so 
dear a pledge of his love. You see how the vestments the priest 
uses, have all their pious significations ; and as they are blessed, 
and given to the use of the altar, so they can never be applied 



ON THE THIRD COMMANDMENT. 



121 



to any other use ; when they are so worn, that they are useiesg 
for that end for which they were consecrated, they must be burnt, 
and the ashes put in a place assigned for that purpose. 

You see, dear Christians, how you may hear Mass devoutly, 
and reap the whole benefit of it, without understanding the 
language it is said in ; in fine, you see the meaning of the cere- 
monies, and the design of the prayers ; it is in your power to 
reap the benefit by them, which Christ and his church has de- 
signed for you. In this mystery, Christ comes down from heaven 
to lie on our altars ; let us improve the favorable advantage, and 
make an altar for him in our hearts, which he may never leave 
till he has fixed them in his heaven above. 



DISCOURSE IV. 

ON THE THIRD COMMANDMENT. 

Remember that thou keep holy the Sabbath-day, Ac. — Exod. xx. 8, 

As nothing contributes more to the sanctification of the Sab- 
bath than the devout hearing of Mass, so I am persuaded the 
knowledge of what is said and done in that great and adorable 
mystery, promotes in a considerable manner the devotion of all 
such who have a just sense of the mercies of G-od, and the good 
of their own souls ; I will, therefore, continue and finish the ex- 
planation of it. 

After the priest has called upon us, now more particularly, to 
raise up our hearts to G-od, the sacrifice immediately approaching, 
he begins the canon of the Mass, so called, because it is the rule 
and order the church always observes in the celebration of Mass, 
without any considerable alteration : he begins it in the name of 
all the faithful, and addresses himself to God the Father ; pre- 
sents this sacrifice to him, through J esus Christ his Eternal Son, 
and our Mediator, in this prayer : " We, therefore, most merciful 
11 



122 



ON THE THIRD COMMANDMENT. 



Father, beseech thee, through thy Son Jesus Christ our Lord, to 

accept and bless these gifts, these presents, these immaculate 
sacrifices, which in the first place we offer unto thee, for thy holy 
Catholic church, to which thou wilt please to grant peace, and to 
preserve and maintain it in unity, through the whole world, with 
Pope N. thy servant, and our Bishop N. with all true believers 
and observers of the Catholic and Apostolic faith." 

By this prayer he begs of God, so to sanctify by his holy 
spirit, what is performed by his humble ministry, that it may be 
filled with the blessings of heaven. It is our part, dear Christians, 
to call upon God, and to implore his assistance and blessing : but 
it is his goodness that gives it, through the merits of Christ our 
chief priest, who sanctifies the gifts, and accepts them when 
sanctified. The bread and wine are called gifts, presents, and 
immaculate sacrifices, three names for same oblation ; and at 
each word the priest makes a cross over them, to mind us that 
the whole Trinity delivered up Christ to be crucified. They are 
now in the plural number called gifts, presents, and sacrifices, 
because before consecration, bread and wine are two distinct 
substances ; but after consecration, they are but one and the 
same, viz. the body and blood of Jesus Christ. This oblation is 
called gifts, because God has given it unto us, by giving us his 
only Son ; it is called presents, because God accepts them from 
us : it is called sacrifices, because offered up to God. 

It is the Father gives his Son, it is the Son offers himself, and 
it is the Holy Ghost accepts the oblation ; " for Christ, (says St. 
Paul, Heb. ix. 14.) who offered himself unspotted unto God." 
Though all the actions of the blessed Trinity are inseparable 
from each person, yet for distinction of the persons the Father is 
said to give, because authority belongs to the Father. The Son 
is said to offer, upon the account of his humanity ; and the Holy 
Ghost to accept, because benignity and goodness are attributed 
to the third person. The three crosses are made over the obla- 
tion also, upon another account, because Christ was delivered up 



ON THE THIRD COMMANDMENT. 



123 



to be sacrificed by three different persons, by God, by Judas, and 
by the Jews. The first was out of grace, the second out of 
avarice, the third out of envy ; God the Father gave us him, 
because he so loved the world, as to give his only Son for us ; 
Judas betrayed him out of covetousness, the high priest promis- 
ing him a present of thirty pieces of money; and the Jews de- 
livered him up to be crucified out of envy, as Pilate declared. 
However, we have reason to admire the goodness of God, who is 
pleased to bestow upon us so valuable a gift, and after that to 
accept it again from us in all its worth. This the priest first 
offers to God for the Pope, head of the church, and vicar of J esus 
Christ, who governs it under him ; then for the bishop, who, by 
the institution of Christ, governs the respective diocess ; and 
lastly, for all the faithful, and begs God's protection over all, and 
what peace and unity may reign in the whole world. 

He passes from this to the first Memento, which is for the 
living, so called, because here he stops, remembers, and re- 
commends to Almighty God, all his friends, who are living, in 
particular, or general ; begs pardon for their sins, and such graces 
as God sees necessary for them ; he prays for all the pastors of 
God's church, and for all the faithful, particularly those under his 
care, or for whom he has any obligation to pray ; for all his 
benefactors, spiritual or temporal, and those for whom he offers 
up the Mass, if they be living ; and concludes the Memento, by 
recommending to God all who are present, for whom he offers, or 
who offer for themselves and friends this divine sacrifice. 

Here it is very proper for each to make their Memento with 
the priest, and to recommend to Almighty God their necessities 
and wants; to pray for themselves and friends, parents, and 
children, relations and benefactors, and in general for the whole 
church ; for, though the priest alone consecrates, yet as each do, 
or may offer up the sacrifice, so they ought to put up their 
petitions to the Father of all mercy, and at this favorable time 



124 



ON THE THIRD COMMANDMENT. 



beg of him, through the merits of Jesus Christ, all they judge 

necessary for themselves and theirs. 

Now the church, being mindful of that union and communion, 
which there is between the blessed in heaven and the faithful on 
earth, to make their oblation more acceptable to God, begs the 
intercession of the virgin mother, of the apostles, martyrs, and 
of all the saints in heaven ; hoping through their prayers and 
merits, to obtain what our weakness dares not presume, viz. that 
in all the occurrences of this life, we may be shielded by the 
protection of heaven. And this is what God has often promised 
to us, through the intercession of the saints, and particularly to 
King Ezechias, when besieged by the Assyrians : " I will save 
this city," says the Almighty God to him, " and I will protect it 
upon my own account, and upon the account of my servant 
David." (4 Reg. xix. 34.) And thus Moses makes use of the 
intercession of the saints to appease the anger of God : " Let thy 
anger cease, says he, and be appeased upon the wickedness of 
thy people ; remember Abraham, Isaac, and Israel, thy servants, 
to whom thou sworest by thy ownself, saying, I will multiply 
your seed as the stars of heaven." (Exod. xxxii. 12, 13.) Thus 
Solomon prays to God, " For thy servant David's sake, turn not 
away the face of thy anointed." Psalm cxxxi. 10. 

This intercession being made, he spreads his hands over the 
chalice and the host, in testimony that he offers up himself to 
God, together with the sacrifice ; and in this disposition he begs 
four things ; first, that he will be pleased graciously to accept 
of this oblation, which he and all present humbly offer unto him ; 
secondly, that amidst the dangers and temptations of this life, he 
will grant us his peace, to accompany us in all we do ; thirdly, 
that he will preserve us from everlasting death ; and lastly, at 
the end of our days, he will be pleased to place us amongst his 
blessed in heaven. 

This is followed by another prayer, begging this offering may 
be blessed, approved, effectual, reasonable, and acceptable for the 



ON THE THIRD COMMANDMENT. 



125 



Biids for which it is made ; and here, at these words, he mates 
three crosses over the bread and wine, to signify the three actions 
our Saviour used before the institution of this sacrifice and 
sacrament : first, he took bread and wine ; secondly, he blessed 
it ; thirdly, he gave it to his disciples. Then begging it may 
become the body and blood of his only Son our Lord, to expiate 
our sins, and reconcile us to God, he makes a cross on each 
species apart, because Christ said apart, " This is my body, eat 
ye of it ; and this is my blood, drink ye of it." 

After this, the priest comes to the principal action of the sa- 
crifice, and commemorates all that Christ said and did, when he 
instituted this sacrament, saying, " The day before he suffered, he 
took bread into his holy and venerable hands, and lifting up his 
eye* towards heaven, to thee his God, and omnipotent Father, 
and giving thanks to thee, he blessed, broke, and gave it to his 
disciples, saying, Take and eat ye all of this ; then, in the per- 
son of Christ, and in his words, he adds, for This is my body" 
Here, dear Christians, is a great change, and requires all our 
devotion, our greatest recollection, and most humble adoration ; 
for here the Son of God is truly and really present among us. 
The words are no sooner spoken, but Christ descends from hea- 
ven, and clothes himself with the species of bread. No doubt, 
says St. Chrysostom and St. Gregory, but the heavens open, and 
the angels descend as they did at his birth : and with a silent 
astonishment, and a profound respect, adore their Lord and God. 
What wretches must we be, if we do not accompany them, and 
with truly repenting and respectful hearts, pour forth our souls 
before him, and make our adoration in the best manner we are 
able ? for it is for us he descends from heaven, and it is for us 
he thus lies a sacrifice on the altar to his eternal Father. 

The priest kneels and adores, then lifts it up to be seen and 
adored by all present ; then laying it down, he adores again. 
After this he takes the chalice, saying, in like manner, " After 
be had supped, taking this excellent chalice into his holy and 
11* 



126 



ON THE THIRD COMMANDMENT 



renerable hands, giving thee also thanks., blessed it. and gave it 
to his disciples, saving. Take ye, this is my body. And having 
taken the chalice, giving thanks he gave it them. And they all 
drank of it. And he said to them : This is my blood of the 
New Testament, which shall be shed for many." (Mark xiv. 22, 
23, 24.) Then he kneels and adores, and in like manner elevates 
it to be adored ; then calling to mind the love of Christ to us, 
in this institution, he repeats his words, " As often as you do 
this, do it in commemoration of me." 1 Cor. XL 25. 

Herein, dear Christians, consists the whole value, force and 
nature of a sacrifice. For though under each species of bread 
and wine, entirely Christ is contained ; yet, inasmuch as they 
are consecrated separately, Christ, (and the priest in his name, 
saying separately, this is my body over the bread, and this is my 
blood over the wine, there is made a lively and efficacious repre- 
sentation of the violent death he suffered. And though death 
be here only in representation, yet it is a real sacrifice ; in as 
much as Christ is represented under the figure of death, or placed 
upon the altar under those signs which represent his death. No 
doubt the presence of Christ, thus in quality of a victim, is a 
powerful intercession before God for all mankind, according to 
the saying of the apostle, (Heb. ix. 24.) that Jesus Christ pre- 
sents himself, and appears for us before the face of God ; so 
under this figure of death, he intercedes for us, and represents 
continually to his Father that death which he has suffered for his 
church. Here certainly it is a proper devotion to renounce our 
evil ways, and offer up our lives and actions, as a living sacrifice 
to him for the remainder of our lives. 

Whilst you are left to these pious thoughts, the priest goes 
on in prayer, and calls to mind the passion, resurrection and 
ascension of Christ ; for he did not only die for our sin. as 
the apostle says, (Rom. iv. 25.) but rise again for our justifi- 
cation ; and (Mark xvi. 19.) ascending into heaven, sits at 
the right hand of the Father, and becomes our advocate there 



ON THE THIRD COMMANDMENT. 



127 



Mention is made of these three mysteries, chiefly to shew our 
gratitude for this great blessing; the passion of Christ inflames 
our love and charity, the resurrection strengthens our faith, and 
the ascension raises our hope. Wherefore, says the priest, "we 
and all thy sanctified people, offer up to thee, God, out of thy 
own gifts, a pure sacrifice, a holy sacrifice, an immaculate sacri- 
fice, holy bread of eternal life, and a chalice of perpetual salva- 
tion." At each of these five expressions, he makes a cross, ia 
memory of the five wounds Christ received in his crucifying, and 
the five blessings he thereby purchased for us, viz. faith, hope, 
charity, the beatitude of our souls, and the glory and immortality 
of our bodies. Before the consecration, crosses are made to beg 
some blessing, and to consecrate what is offered to God through 
the merits of Christ, who purchased all blessings for us, by his 
death on the cross. 

But after consecration, crosses are made only to commemorate 
the virtue of the cross; and to put us in mind, what Christ 
suffered on the cross for us. After this he begs of God, that as 
he graciously accepted of the sacrifices of Abel, Abraham, and 
Melchisedech, he will look upon this infinitely valuable victim, 
his only Son. Then bowing down, he humbly and earnestly 
begs of God, that he will order not only the body and blood of 
Christ, here contained under different species, but also the vows 
and prayers of all the faithful, to be presented by his holy angels 
upon his high altar in heaven, before the throne of his Divine 
Majesty. No doubt, dear Christians, the angels present our pious 
prayers to God, and second them by their own. "Thus the angel 
Raphael assures us himself : (Tob. xii. 12.) " When thou didst 
pray with tears, (says the angel to Tobias,) and left thy dinner 
to bury the dead, T offered thy prayer to the Lord." Of this 
also St. John assures us: "Another angel," (says he, Apoc. viii. 
3, 4.) " came and stood before the altar, having a golden censer," 
and there was given to him much incense, that he should offer 
of the prayers of all saints upon the golden altar, which is before 



128 



ON THE THIRL COMMANDMENT. 



the throne of God : and the smoke of the incense of the prayers 
of the saints, ascended up before God, from the hand of the 
angel." 

But to go on — the priest concludes this prayer, and begs, that 
all who receive with him, and partake of the body and blood of 
Christ, may be filled with all heavenly blessings and grace. 
Here he makes three crosses : First, on the body, in remembrance 
of what Christ endured in his body when stretched on the cross : 
The second, over the blood, calling to mind the blood he shed 
for us: The third, upon himself, to shew that the fruit of these 
sufferings are all communicated to us, if worthy receivers. 

This prayer is no sooner ended, but he makes his second 
memento for the dead, for those faithful souls who have gone 
before us. and now rest in the sleep of peace. Such as die in 
our Lord, neither divided from his mystical body by schism or 
heresy, nor separated from his friendship by mortal sin, are not 
properly dead, but only sleep in peace, to be raised another day 
to an immortal life ; and, as they now live in grace, they are 
capable of the blessings of this sacrifice, instituted for the benefit 
of the dead, as well as the living, to ease their torments, and 
discharge their debts. Here each one may (with no small 
advantage to their deceased friends,) make their mementos with 
the priest ; and pray for his relations, friends, and benefactors, 
those for whom he has any obligation, or for whom he thinks fit 
to pray, or such who stand most in need of his prayers. " It is 
a holy aao wholesome thought to pray for the dead," (says the 
scripture 1 Mac. xii. 46.) " that they may be released from the 
torment ^heir sins deserve." It is also advantageous to us ; for 
dot&lfess, God will reward our pious zeal, by raising us friends 
aDo+her day when we shall stand in need. Besides, the charity 
of such souls, who have reaped benefit by our prayers, will not 
let them be unmindful of us. After the priest has prayed in 
particular for such as he thinks fit. he begs in general for all 



ON THE THIRD COMMANDMENT. 



129 



> t rest in Christ, that they may enjoy a place of refreshment, 
of tight and peace, through the same Christ our Lord. 

Then knocking his breast, he raises his voice a little, and says, 
Nobis quogue peccatoribus. Having prayed for the living, the 
dead, some in particular, and all in general, he prays for himself, 
that God would vouchsafe to grant to him though a sinner, yet 
still his servant, who hopes through the multitude of his mercies, 
a share in that happiness the apostles, martyrs, and saints now 
enjoy. For the priest, as St. Paul says, offers sacrifice not oniy 
for the people, but also for himself, and his own sins. 

I say, he knocks his breast and raises his voice, to put us in 
mind of the centurion, (Matt, xxvii., Luke xxiii.) and others 
who were present at the sorrowful spectacle of Christ's passion ; 
who seeing the earthquake, and what happened at his death, 
went away knocking their breasts, and repenting from their 
hearts. However, the priest begs this favor for himself, not out 
of any desert of his own, but entirely through the merits of 
Christ, by whom he creates, sanctifies, quickens, and blesses all 
things, and gives them unto us ; for by him, with him, and in 
him there is all honor and glory due to God the Father, in the 
unity of the Holy Ghost. Here the priest, as he says this prayer, 
makes the sign of the cross over the body and blood, at those 
words which express to us, that God sanctifies, enlivens, and 
blesses all things through Christ, to signify to us, the sanctity 
spiritual life, and all blessings whatsoever, are bestowed upon us 
through the virtue of the cross ; and it is made thrice, to renew 
in our minds, that Christ hung three hours on the cross to pur- 
chase these blessings for us. Then again, taking the host in 
his hand, with it he makes three crosses over the chalice, to 
signify to us the three sorts of torments he endured in his body, 
in his soul, and in his heart. Of the torments he suffered in his 
body, he says in the lamentations of the prophet Jeremiah, 
(Chap, x.) "All you that pass by the way, observe and see if 
there ho any grief like unto my grief." And again, (Psalm 



130 



ON THE THIRD COMMANDMENT. 



xxi.) " They have dug my hands and feet : they have numbered 
all my bones." Of the great grief of his soul he says himself, 
(Matt. xxvi. 38.) " My soul is sorrowful even unto death." And 
of the compassion of his heart, we cannot but be sensible, when 
we hear him pray for his persecutors, " Father, forgive them, for 
they know not what they do." These three crosses are made 
over the chalice, because, by the chalice, our Saviour often ex- 
presses the bitterness of his passion. To the sons of Zebedee he 
said, " Can you drink the chalice that I am to drink ?" And in 
the garden, he says to his Father, (Matt. xxvi. 39.) " Father, if 
it be possible, let this chalice pass from me." 

After this he makes two crosses more from the side of the 
chalice, to represent the death of Christ, the separation of his 
body and soul. Three substances, dear Christians, were united 
in Christ, viz., his divinity, his soul and body ; but two onlj 
were separated by his death, viz., his body and soul ; for his dt 
vinity, even in death, remained united to both ; and therefore, 
his death is represented by two crosses only. He ends thia 
prayer, and with it the canon of the Mass, saying the last words, 
Per omnia Soecula Sosculorum, aloud ; because Christ expiring, 
with a loud voice gave up the ghost. 

The canon being ended, the priest says the Lord's Prayer : 
First, because so holy an action cannot be better ended, than 
with that prayer which Christ himself instituted and obliged us 
to say : Secondly, whatsoever he taught us to ask, either for the 
necessities of this present life, or of that to come, cannot be more 
seasonably, or more effectually recommended to God the Father, 
than when we commemorate the death of his only Son, and who 
now as our victim pleads for us. St. Gregory the Great adds a 
third reason. The " Pater-Noster," says he, (L. viL Ep. 44.) " is 
said at the end of the canon, because the apostles usually conse- 
crated without saying any other prayers besides this." The 
assistant answers with the last petition, But deliver us from evil^ 
which the priest takes up, and begs to be delivered from all evils, 



ON THE THIRD COMMANDMENT. 



131 



past, present, and to come. Evils past, from which we desire to 
be delivered, are the consequences of evil, chiefly sin. For 
though the sinful action be over, yet the guilt, or the punishment 
at least, but too often remains. 

Evils present are our daily failings, continual temptations, with 
all the miseries that usually attend this life. Future evils are such 
as may befal us through our own passions, the malice of the devil, 
or the wickedness of the world. He ends his prayer in begging 
of peace for the church, by the intercession of the Mother of 
God, the apostles St. Peter and St. Paul, St. Andrew, and of all 
the saints in heaven, and this according to the order of the apostle. 
" I desire first of all," says he, (1 Tim. ii, 1, 2.) " that supplications, 
prayers, intercessions, and thanksgivings, be made by men ; for 
kings, and for all that are in high stations, that we may lead a 
quiet and a peaceable life in all piety and chastity." He begs 
this particularly in his days, according to the example of holy 
Ezechias, (Isai. xxxix. 8.) " Let peace and truth be in my days," 
leaving the disposal of the future to God's good will and pleasure. 

After this he takes and divides the host, as we read our Sa- 
viour did, breaking it, and giving it to his disciples. It is broke 
in three parts, which represent the mystical body of Christ, the 
church in three states, the blessed in heaven, the souls in purga- 
tory, and the faithful on earth, for all which this sacrifice is 
offered. First, in honor of the saints in heaven — secondly, for 
the relief of the souls in purgatory — and thirdly, for the great 
benefit of the faithful on earth. That part which he lays down 
on the paten, signifies the faithful living : that which he holds 
in his hand, the souls in purgatory : that which he breaks off 
from it, the blessed in heaven. This last part he puts into the 
chalice, and mixes with the blood. By this action is signified 
the union with Christ, body and soul at his resurrection. He 
makes three crosses over the chalice with it, before he mixes it, 
to put us in mind that the resurrection of Christ was by the joint 
power of the blessed Trinity, Father, Son, and Holy Ghost; at 



132 



ON THE THIRD COMMANDMENT. 



the same time he says, " The peace of our Lord be always witk 
you." This was fehe salutation of our Saviour to his apostles, 
when he came to them after his resurrection. " The doors being 
shut/' says St. John, " Christ came in, and standing in the 
middle of the room where the apostles were, he said unto them, 
Peace be to you; then he shewed them his hands and his side, to 
let them see how dear his peace cost him : I have purchased peace 
for you, a reconciliation between God and man, and if you would 
know at what rate, observe these wounds in my hands and feet." 
The people answer the priest, Et cum Spiritu tuo, wishing the 
same peace to him. 

Now, as sin is the only obstacle of his heavenly peace, so the 
priest begs earnestly pardon and mercy for himself and the 
people, saying thrice, "Lamb of God, who takes away the sins 
of the world, have mercy on us." By the sacrifice of the inno- 
cent lamb in the old law, to take away legal uncleanness, was 
prefigured the sacrifice of Christ, who truly takes away the sins 
of the world. " You were not redeemed," (says St. Peter, chap. 
i. 18, 19.) "with corruptible things, as gold or silver, from your 
vain conversation of the tradition of your fathers, but with the 
precious blood of Christ, as of a lamb unspotted and undefiled." 
This prayer the Baptist taught, when seeing our Saviour, he said 
to his disciples, " Behold the Lamb of God ! Behold him that 
takes away the sins of the world !" At the end of the third 
repetition there is not said now, Have mercy on us, but Grant us 
peace. This was changed about the year one thousand, when the 
church was in considerable distraction and disturbance, as the 
ancient liturgies testify, in which there is repeated, Have mercy 
on us, thrice. The church, at that juncture, made this change, 
because she was satisfied, she could not beg for peace, any where 
more effectually than in the sacrifice of the Mass. In Mass for 
the dead, there is said, instead of either, Grant them rest, because 
they are neither in sin, nor stand in need of the peace we beg for. 

Tn solemn Mass, after another prayer is said, to beg of Christ 



ON THE THIRD COMMANDMENT. 135 

peace, union, and charity among the faithful, whioh is the great 
preparation for communion, the priest kisses the altar, to signify 
that he receives peace from Christ, and gives it to the deacon, to 
transmit to all the faithful present. So this sacrament is ca-lled 
communion, or the sacrament of peace and union : for all ani - 
mosities, quarrels, and uncharitableness, are so great hindrances 
to a worthy communion, that our Saviour says, " If thou offer thy 
gift at the altar, and there thou remember that thy brother hath 
any thing against thee, leave there thy offering before the altar, 
and go first to be reconciled to thy brother, and then coming thou 
shalt offer thy gift." (Matt. v. 23, 24.) Alas ! dear Christians, 
how can we be united to Christ, when we are not united to one 
another? Or, how can we receive communion, when we have 
none in our hearts? After he has said two more prayers, to 
prepare himself for receiving, he kneels and adores the sacrament, 
(as he always does when he has any occasion to touch it,) then 
he takes the host into his hands, and considering it to be his 
Lord whom he is to receive, he puts his trust entirely in his 
mercy, saying, " I will take this heavenly bread, and call upon 
the name of the Lord." Then, as his immediate preparation, he 
repeats the Centurion's prayer thrice over, whose humility was so 
acceptable to the Son of God, that he was pleased to honor his 
house with his presence : " Lord, I am not worthy that you 
shouldst enter under my roof, but only say the word, and my 
soul shall be healed." Matt. viii. 8.) In receiving the body, as 
also the blood, he makes the sign of the cross over them, to sig- 
nify that it is the same body that was crucified, which he receives, 
and says, " The body of our Lord J esus Christ preserve my soul 
unto life everlasting. Amen." 

In former times, as many as heard Mass, usually so many com- 
municated ; but, alas ! now-a-days, as the fervor is abated, so the 
like dispositions are now generally wanting : however, it is a very 
advantageous devotion, and highly commendable, for as many as 
are in the state of grace, to communicate spiritually, as often as 
12 



134 



ON THE THIRD COMMANDMENT. 



ihey hear Mass. You may perform it in this mannei : A little 
aefore the priest communicates, make a small recollection of your 
Tailings, and ask God pardon for them, seriously resolving to 
avoid them for the future. Then, when the priest receives, 
receive you in spirit, that is, earnestly desire to receive your 
Lord and Saviour ; and, no doubt, in proportion to your devotion 
you will receive a blessing from this your communion. When 
we are very hungry, we, as I may say, even devour our meat 
with our eyes ; so, had we an ardent desire of this heavenly food, 
we should carefully prepare ourselves, and often receive it in our 
wishes, saying those words which Job pronounces on another 
occasion, " Who will give us of his flesh, that we may be filled ?" 
(Job xxxi. 31.) Those who have reason to fear themselves in 
mortal sin, must only humble themselves, and wish they were 
worthy. 

After the communion the priest washes his fingers that touched 
the blessed sacrament, and the chalice wherein it was contained, 
saying, " Grant, Lord, that what we have taken with our 
mouth, we may receive with pure minds, and that of a temporal 
gift it may become an everlasting remedy." And adding another 
prayer to the same effect, he returns to the right corner of the 
altar, which represents the just, (for such we should be after 
communion,) he says some prayers in thanksgiving for the great 
blessings received ; he turns to the people and salutes them twice 
with Dominus vobiscum, Our Lord be witH you ; and then he 
tells them they may depart, the Mass is ended, Ite missa est ; or 
if it be in time of penance, he says, Benedicamus Doimno, Let 
us bless our Lord ; for on penitential days, formerly the people 
did not depart immediately after Mass, but continued some time 
in prayer after it was ended. Then he turns to the altar, and 
says, ;< Accept, holy Trinity, this oblation of my duty, and 
grant that this sacrifice, though presented to thy divine majesty 
by my unworthy hands, may be acceptable to thee, and propitia 
tory to me, and to all others for whom I have offered it, through 



IN THE FOURTH COMMANDMENT. 



135 



Christ our Lord." Then, kissing the altar to receive God's 
blessing, he turns about and blesses the people, " In the name of 
the Father, and of the Son, and of the Holy Ghost." 

In the old law God said to the priests, " And they shall invoke 
my name upon the children of Israel, and I will bless them." 
(Numb. vi. 27.) This blessing represents that last blessing our 
Saviour gave to his blessed mother, the apostles, and all the 
faithful, who were gathered about him on Mount Olivet, when he 
ascended into heaven : " lifting up his hands," says the scripture, 
" he blessed them, and was carried up to heaven." This blessing 
as it regards only the living, so it is omitted in Mass for the 
dead, and there it is only said, " Let them rest in peace." 

Or it represents that last blessing, which he will give to his 
elect at the day of judgment, when he will say to them, " Come, 
ye blessed of my Father, possess you the kingdom that hath been 
prepared for you from the beginning of the world." 

At the end of all is usually said St. J ohn's gospel, wherein is 
clearly expressed the divinity of our Saviour, to teach us, that 
the end of this holy mystery of the Mass, is to make us happy 
for ever, by a visible participation of the divinity, which in this 
adorable sacrament is concealed under the veils of bread and 
wine ; but so accommodated to the weakness of our mortality, 
that they may feed and nourish us to a glorious immortality. 



DISCOURSE I. 

ON THE FOURTH COMMANDMENT. 

Honor thy Father and thy Mother. — Exod. xx. 11. 

The commandments were written by the hand of God, on two 
tables of stone ; because the whole law, and our entire duty, is 
contained in two precepts, the love of God, and our neighbor. In 
the first table wore engraven the first three commandments, which 



136 



ON THE FOURTH COMMANDMENT. 



declare, and deliver to us our duty to God ; the keeping or 1 reak 
ing of them is a clear proof of our respect or disrespect for him : 
these I have already explained. In the other table were written 
the seven last, and express our duty to our neighbor. From our 
complying or not complying with these, we may judge of the 
disposition of our hearts towards him, as also towards God, who 
has laid the command upon us. The mutual duty of children to 
parents, and parents to children, as it is the highest obligation, 
so it has the first place in this table. Honor thy father and thy 
mother. To comprehend our whole duty, we must know who 
they are that are signified by the name of parents, and what is 
meant by honoring of them. First, then, by parents are under- 
stood our fathers and mothers, those from whom, next under God, 
we have received our lives. "He that feareth the Lord," says the 
wise man, (Eccl. iii. 8.) "honoreth his parents, and will serv6 
them as his masters, that brought him into the world." 

Secondly. The prelates and pastors of God's church are called 
Fathers, because through them we have received the life of grace, 
and have been adopted amongst the children of God. "I write 
not these things to confound you, (says St. Paul, 1 Cor. iv. 14, 
15.) but I admonish you as my dearest children ; for if you had 
ten thousand instructors in Christ, yet not many fathers ; for in 
Christ Jesus by the gospel I have begotten you." 

Thirdly; By Father is meant all lawful superiors, the civil 
magistrate, with all who derive their power from him ; who 
govern the commonwealth under God, and from him have power 
over our civil lives. Thus Naaman, who was one of the chief 
rulers, is called father by his servants : " Father, (say they, 4 
Reg. v.) had the prophet commanded you some great matter, you 
ought certainly to have done it." 

Fourthly. All those are called Fathers, who have any authority 
over us, to whose care, trust and wisdom we are committed, as 
guardians tutors, masters, &c. upon this account, as we read in 
the fourth book of Kings ; (chap, xiv ) Elias and Eliseus were 



ON THE FOURTH COMMANDMENT. 



137 



called fathers, not only by the children of the prophets, but by 
the Kings of Israel themselves: "Behold, I know that your 
brother Simon, (says Mathathias, 1 Mac. ii. 65.) is a man of 
counsel, give ear to him always, and he shall be a Father to you." 

Lastly. Aged persons who are virtuous, usually deserve this 
name; and therefore, the apostle says, in his first epistle to 
Timothy, (chap. v. 1.) " An ancient man rebuke not ; but intreat 
him as a father." 

Now all these, as they deserve the name of father, so in regard 
of the authority they have over us, and the care, they have for 
us, they ought to be honored by us. But those chiefly are to be 
respected, who by nature are our fathers ; and not only they, but 
our mothers also, as is expressly mentioned in holy writ, that we 
may never forget our duty and gratitude to her for the care, 
solicitude, and concern she had for us, even before we were born, 
as well as in our tender age and riper years. So holy Tobias, 
upon his death-bed, in his last admonitions to his son, " Thou 
shalt honor thy mother," says he, (Tob. iv. 3, 4.) " all the days 
of her life ; for thou must be mindful what and how great perils 
she suffered for thee in her womb." 

And the like instruction the Holy Ghost gives us : (Eccl. vii. 
29, 30.) " Honor thy father, and forget not the groanings of thy 
mother. Remember that thou hadst not been born but through 
them; and make a return to them as they have done for thee." 
It is evident then, that children are to honor their parents. But 
how is this to be done ? I will tell you : Almighty God does 
not say, Love your parents, or stand in awe of your parents, or, 
what is more, be obedient to your parents ; but he says, Honor 
your parents, an expression that includes all love, fear and obedi- 
ence. For when we honor any person from our heart, we esteem 
and love them, and set a value upon every thing that belongs to 
them. Again, whom we truly honor, we also fear, not servilely 
out of any apprehension of punishment, but out of inclination, 
we fear to displease or disoblige them. 1 iap.tly, whom we really 



138 



ON THE FOURTH COMMANDMENT. 



honor, we do not only obey with ease, but with affection : it is a 
pleasure to obey them. God therefore obliges children to honor 
their parents, to love them, to fear them, and obey them. All 
these have their several branches, from whence we may draw 
the duty of children. 

Though I am well satisfied the undutifulness of children does 
but too often proceed from their parent's fault, who, either out 
of too much fondness omit all necessary correction, indulging them 
in all their childish humors, for fear of losing their affection ; or 
out of a great neglect of instruction and discipline, they leave 
them to nature, which soon grows up into stubbornness, disobe- 
dience, and vice. However, though parents are so unhappy as 
to omit their duty, children ought not to neglect theirs. 

First then, they must love their parents, not only out of a 
natural affection, but for God, and in God. It is true, he is to 
be loved above all things : but next unto him your parents re- 
quire your greatest love ; because, next to God, you have received 
the greatest blessings from them, viz., your very lives and sub- 
stance, even what you are as well as what you have : and if 
providence adds to your native fortune, this ought not to diminish, 
but increase your respect to them ; and this virtuous children 
never fail to do. Joseph, the patriarch's son, as we read in the book 
of Genesis, (chap, xlvi.) though raised to the dignity of viceroy 
of all Egypt, had no sooner heard his father was coming to him, 
but he took his chariot, and went to meet him ; and when he 
saw him, cast himself upon his knees, and mixed his embraces 
with his tears ; his high dignity had not raised him above his 
duty, no" the meanness of his father's condition in the leas 
lessened his respect. The like respectful behavior we find in 
Solomon, the wisest of kings, who, as we read in the third book 
of Kings, (chap, ii.) when his mother came, he rose from his 
throne to meet her ; he placed her on a royal throne, and she sat 
on his right hand. His great wisdom had taught him his dutv 
and his respectful piety made him readily perform fi 



ON THE FOURTH COMMANDMENT. 



139 



Hence we may conclude, that all those children are failing in 
their duty, who retain in their hearts a disrespect to their parents, 
upon the account of any personal failing ; or more, if they shew 
it in their words, looks, or behavior; but most of all, if they 
expose in public their ill-humors, their peevish disposition, the 
weakness of their understanding, the imprudence of their actions, 
or their evil ways. Children ought to govern their hearts, words, 
and actions, by their duty, and not by their parents' folly. They 
must look through their faults, and observe the image of God in 
them, who has made them the authors and instruments of the 
very life they have. With all their faults they are your parents * 
witn all their faults you are still their children ; and, as such you 
owe them all honor and respect. But for them you had never 
been ; render then honor to them who gave life to you. Tobias's 
toife had not the reputation of sanctity, nor Solomon's mother an 
ftntainted character ; yet Tobias commands his son to honor his 
mother all her life, and Solomon never failed in this respect to 
his. Children then ought to shew a respect to parents in words, 
behavior, and attendance ; they ought to shew a true desire to 
please them, a real trouble when they are displeased, and a great 
tenderness for them, especially when they advance in years. 
They ought also to say or do nothing they know will vex them, 
and always to ask them pardon, when they have unadvisedly 
given them any occasion of anger, or trouble; neither ought 
they obstinately to hold disputes with them, but rather to yield, 
though they think themselves in the right. This, and all this 
they will do, if they really honor their parents. 

A second duty of children is, to pray for their parents, and to 
beg of God for them a long, happy, and peaceable life ; and that 
his grace may support them in their difficulties, direct their ways, 
and crown their labors with eternal bliss: and this also they 
will not fail to perform, if they really honor and love them. If 
this be their duty, as certainly it is, what a crime then are they 
guilty of, who, instead of honoring, curse their parents? Who 



140 



ON THE FOURTH COMMANDMENT. 



wish evil and death to those who have given them life ? " Hii 
that curseth his father or mother, dying let him die," says Al- 
mighty God. Lev. xx. 9. And they, doubtless, are paracidea 
in their hearts, who desire their parents' death, to enjoy their 
estate, or means. "He that curseth his father and mother," 
says Solomon, (Prov. xx. 20, 21.) "his lamp shall be put out in 
the midst of darkness;" and in the following words adds, "The 
inheritance gotten hastily in the beginning, in the end shall be 
without a blessing." Such evil and untimely wishes draw down 
the anger of God upon wicked children : and provoke him but 
too often, not only to prevent the temporal enjoyment they un- 
justly desire, but also to put out their lamp in the midst of dark- 
ness, that is, to take away their undeserved life in the midst of 
their sins. 

It is your duty then to honor, love, and pray for your parents ; 
to shew no disrespect either in words, or looks, much less ought 
you to wish any evil to them. But this is not all ; you must also 
obey your parents, and this in all things that are consistent with 
the law of God ; for, as he is our chief and principal father, all 
commands that contradict his are void, and of no force; so when- 
soever these interfere, we are obliged, as St. Paul says, " to obey 
God rather than man." You are then to obey them, and to obey 
them cheerfully, without grumbling or muttering; as you are to 
receive reprehensions and correction with submission, neither 
swelling out of pride, or being sullen out of stubbornness. For, 
whatever your inclinations or difficulties are, you must compose 
yourselves, and seem easy in the practice of your obedience ; and 
this, I am sure, you will not fail to do, if you truly honor and 
respect your parents. " My son," says Solomon, (Prov. i. 8, 9.) 
" hear the instruction of thy father, and forsake not the law of 
thy mother; that grace may be added to thy head, and a chain 
of gold to thy neck." Grace and gold, the blessings of heaven 
and earth, are powerful means to make you easy in your duty, 
and here you see they are faithfully promised. 



ON THE FOURTH COMMANDMENT. 



141 



"Children, (says St. Paul. Ephes. vi. 1.) obey your parents in 
the Lord, for this is just:" and again, in his epistle to the Colos- 
sians, (chap. iii. 20.) " Children, obey your parents in all things, 
for this is well pleasing to the Lord." And in two other epistles, 
(Ad. Rom. ii. 2. 2 Tim. iii.) he reckons disobedience to parents 
amongst the abominations of the Gentiles, of which Christians 
ought to have an horror. 

Those pious children, who regard in their parents the authority 
of their Heavenly Father, put no other bounds to their obedience, 
than what the law of God does; and therefore obey entirely in 
all that is not sin, for certainly the great mark of a child's piety 
is his obedience. And indeed, if it be just, as certainly it is, to 
obey those in whose dominions we are born, or whom the laws 
of nations, conquest, or own choice, has made our sovereigns, 
with how much greater reason ought we to obey those to whom 
God, nature, and our very being have made us subject? And 
this not only in our childhood, but more in our riper years, 
(excepting only where duty to a husband, or respect to a wife, 
are inconsistent with a parent's desire,) for as we advance in 
wisdom and knowledge, we should increase in piety and duty. 
So we read of our Saviour Christ, the pattern of all virtue, that 
he was obedient to his parents, not only till he was twelve years 
of age, but after that we find in St. Luke, (c. ii. 51.) that he 
went down to Nazareth, and was subject to them. This, I say, 
we read of him, and only this, from that time till he was thirty 
years of age ; to convince us, that our obedience to parents is our 
great and continual duty, and extremely pleasing to God, as being 
the fountain and ground of all filial piety. 

A fourth duty of children is, to imitate the virtuous example 
of their parents ; for we naturally desire to be like those we honor 
and respect. Hereupon Christ replied to the Jews, who valued 
themselves for their parentage from Abraham, (John, viii. 39.) 
"If you be the children of Abraham, (says he,) do the works of 
Abraham ;" imitate what you admire, live as he lived. 



142 



ON THE FOURTH COMMANDMENT. 



A fifth duty of children is, in all their difficulties and business 

of concern; to consult with their parents, to ask their advice, and 
to take it ; unless it be contrary to the honor of God, or a hazard 
to their soul's salvation, or the perfection of the gospel ; and, 
above all, their council is necessary, when they deliberate about 
a state of life : when they think of engaging in marriage, and to 
enter upon a settlement for life. Parents are generally wiser 
more cautious, and better experienced in the world than children 
are, and usually provide better for them than they can do for 
themselves. So we read in Genesis, (xxiv. and xxviii.) that the 
great patriarchs, Isaac and Jacob, took wives of their parent's 
choosing. And indeed herein so much prudence and precaution 
is necessary, that young persons need more eyes than their own, 
to see and prevent the many difficulties and hazards, both tem- 
poral and eternal, which we daily see too many cast themselves 
into, and often past recovery. They need better heads than their 
awn, to make the best of their circumstances, to take care for 
some settlement for themselves, and provision for their children, 
and, what is above all to be regarded, some security for their own 
children's souls : whose eternal happiness is but too often sacrificed 
to the interest or passion of a parent. 

Those, therefore, that by their marriage, put themselves out 
of circumstances of bringing up their children in the way of 
salvation, highly offend God, by acting directly contrary to the 
end for which he instituted marriage, which was to people earth, 
only that you might people heaven, and bring forth as many to 
salvation as you do to life. If parents have so little sense of God 
and religion, as to propose matches for their children with such 
as are out of the church, children are not obliged to obey them, 
because they ought to hear God rather than man, because they 
ought not to hazard their own, or any of their children's salvation, 
to please any parent whatsoever. 

Besides, children as long as they are under a parent's care, 
ought to consult with them about the choice of their company. 



ON THE FOURTH COMMANDMENT. 



143 



divertisements, visits, and employments, and to do nothing in any 
of those which their parents have forbid, or which they know will 
be a grief and trouble to them. 

A sixth duty of children is, to assist parents in their necessities, 
both spiritual and temporal, as far as they are able. As to 
spirituals, if a child knows his parent to be subject to any evil 
custom, to detain unjustly what belongs to others, or to abandon 
the care of their soul ; though reprehension be far from becoming 
or allowable in a child, yet if they know their temper will bear 
it, they may make, with all possible respect, a submissive remon- 
strance, propose the danger of their circumstances, and desire 
them to consider it. Or, if this be not likely to succeed, they 
may advise with some person, whose prudence and authority may 
carry more weight, and prove more effectual. But if no remedy 
can be found by such means, children are not to bear all with 
patience, for they must not neglect their duty, though parents 
are so unhappy as not to do theirs. But as to temporal assistance, 
there is no restraint ; children's obligation goes as far as their 
ability, when parents are in want. They must assist and relieve, 
and never abandon them in their age, infirmities or poverty. We 
have a great example of this filial piety, in the virtuous young 
Tobias, who, by the labor of his hands, and the sweat of his 
brow, maintained his aged father, struck blind by a providential 
accident, and the blessing of God afterwards attended his piety. 
And we have a far nobler example in the person of our Saviour 
Jesus Christ, who, ready to expire on the cross, forgot not this 
filial duty, but recommended his mother to his beloved apostle, 
St. John, interrupting, as I may say, for a moment, that great 
sacrifice, to take care of her. Herein, says St. Augustin, (Tract 
115 in Joan.) recommending to all pious children the care of 
their parents : and it was from thence, says he, St. Paul learned 
that doctrine he taaght us in his first epistle to Timothy : (v. 8.) 
" If any man have not care of his own, and especially of those 
of his house, he hath denied the faith, and is worse than an infi- 



144 



ON THE FOURTH COMMANDMENT. 



del." Now, who can be nearer, or more allied, than children U 
parents ? Christ practised what he taught, and left us this ex- 
ample of his doctrine: he considered not his mother as his 
creature, to whom he had given life, but as his parent who had 
given him birth ; and since he must leave her, he recommends 
her, as it were, to another son, Woman behold thy son! 

" Honor thy father and mother," says St. Ambrose, (L. viii. 
in Luc.) " and when they want, provide for them that have pro- 
vided for you." Assist thy father, and feed thy mother, and 
when thou hast done this, thou hast not satisfied for half that 
she has done for thee : feed thy mother, and when thou hast 
done this, thou hast made no return for the sorrow and pains she 
endured for thee : when thou hast done this, thou makest a small 
recompense for the many times she fed thee at her breast, and 
the many days thou hast made her fast : feed thy mother, and 
when thou hast done this, thou hast made no return for the bitter 
medicines she has taken, disagreeable to her inclination, when 
she thought them proper for thee. Consider the nights she has 
watched, and the hours she has wept, when she found thou wert 
ill, and canst thou see her want ? What judgment must thou 
expect if thou dost? If you see them in want, from whom you 
have had your life and being, how will you be able to answer it 
before the author of all life. 

Have you not heard how the rich man in the gospel, who was 
clothed in silk and purple, and kept a plentiful table, whereof 
Lazarus would have been glad to have picked up the crumbs, 
is now burning in hell for not feeding the poor ? If it be such 
a crime then to omit the relief of strangers, how much greater 
is it to neglect the care of your parents ? Do not say, like some 
of the Jews, whom Christ severely reprehended, that you will 
give to the church what you deny to them, for God desires no 
presents of your parents' wants. 

The last duty of children is, to assist their parents when they 
lie dangerously sick, under the apprehension of death, and to 



ON THE FOURTH COMMANDMENT. 



145 



provide according to their circumstances, for the health of their 
bodies, and much more for the good of their souls ; in this last 
distress, and where eternity is at stake, they are incapable of 
helping themselves, and therefore, now, more than ever, need the 
assistance of their children, to take care that in time they be 
provided with all things necessary for a happy departure out of 
this life, and that they have the sacraments before they come to 
extremity. Then after that, to pray by them, to read to them 
good books, and often to put them in mind of the mercies of 
God, and the comforts of another world. In fine, to execute 
carefully their last wills, and to pray for them when dead. 

These are some of the chief duties of children to parents, 
which God, nature, and their very being has imposed upon them. 
As those wicked disobedient children, who neglect these duties, 
cannot but expect a severe judgment from Almighty God, so 
those pious ones, who carefully comply with them, have reason 
to expect the promise for which the word of God is engaged, 
riz., length of days in the land he has assigned for them. 



DISCOURSE II. 

ON THE FOURTH COMMANDMENT. 
Honor thy Father and thy Mother. — Exod. xx. 12. 

In the last discourse, I laid down the duty of children towards 
their parents ; what therefore I intend in this, is, to explain to 
you the duty and obligation of parents towards their children. 

The first duty of parents to their children, with regard to their 
education, is love. To bring them up well is to love them well; 
for we always take care of what we love. If you love them 
much, you will take great care of them ; if you love them but a 
attle, your care of them will be but little ; if you love them ju- 
diciously, your care will be prudent ; if you love them indis- 
13 



146 



ON THE FOURTH COMMANDMENT. 



creetly, your care will be blind and indiscreet. Now, it is ceriaia. 
the love of fathers and mothers towards their children, ought to 
be very judicious, nothing requiring more discretion than the 
government of children. 

Nature is a sort of tyrant upon parents, it presses them some- 
times to too great love, which runs to excess, if it be not well 
governed. How must it be governed ? How must we love oui 
children ? Dear Christians, I cannot give you a better rule than 
to tell you, that you must love them as God loves us. He loves 
us, and therefore he provides not only for our natural, but also 
our supernatural being ; for our subsistence in this life, and our 
eternal happiness in the next ; and this last cost him the most 
care and pains. 

Now it is by this rule you must guide and govern your affec- 
tions ; it is from this fire you must kindle yours. You love your 
children, and therefore you labor to provide for them, according 
to your circumstances and theirs ; and herein you do very well, 
provided this care be moderate, and kept within the bounds of 
justice to your neighbor, and charity to yourselves ; that it put 
you not upon unwarrantable methods that may prejudice your 
conscience to the ruin of your souls ; for what comfort will it be, 
to have your children rich and prosperous in the world, whilst 
you burn in hell ? To have them flow in pleasures and jollity, 
whilst you groan under an eternity of torments ? What you 
leave them, therefore, let it be got by just means, then it will be 
a lasting comfort to you, and prosper the better with them. 

In this natural love of parents to their children, we find two 
great extremes ; the one runs to an excessive fondness, the other 
into a great neglect of them. Some indiscreet, passionate mothers 
are so fond of their children, that they comply with them almost 
in every thing they can wish or propose, little considering the 
ill consequences of this yielding method, how, by this indiscreet 
passion, they contribute to the ruin of those whom they brought 
(orth for eternal life. 



ON THE FOURTH COMMANDMENT. 



147 



The pelicans, it is said, love their young ones more than othei 
birds ; the passionate hen in her brooding, out of an excess of 
kindness, presses them so close to the nest, that they are stifled ; 
and thus the whole species would be lost, did not the male come 
sometimes, and finding the condition his little ones are in, strike 
his breast with his beak, and let out his warm blood upon them, 
which soon revives and recovers them. 

If this story be true, it is a very natural emblem of the blind 
and passionate love of some mothers, who may be truly said tc 
ruin their children through a strange, indiscreet fondness : be- 
cause they love them, they humor them in every thing ; the 
children must command, and the parents obey ; they must pro- 
pose, and the parents execute ; what faults soever they commit, 
they must be concealed or excused ; and whenever the danger 
of correction threatens from another hand, they run to a mother's 
arms, and are sure to find protection ; and this continues so long, 
till a corrupt nature, and their passions would bring them into 
inevitable ruin, did not sometimes the more discreet love of a 
father prevent it by seasonable care ; if it costs him not his blood 
to retrieve his lost children, it costs him much trouble ; and he 
meets with great opposition from them, and more from an in- 
discreet wife. 

On the other hand, we see, there are other parents as neglect- 
ful of their children as these are fond ; they are great lovers of 
themselves, but have little regard to those who are a part of 
themselves ; they will take care to provide money for their plea* 
sure and sports abroad, whatever comes of their helpless families 
at home. These are like ostriches, which the scripture say, (J ob 
xxxix. 61.) are hard-hearted to their young ones, as if they were 
not theirs. These birds when they have laid their eggs abandon 
them in the desert, leaving them in the sand, to be hatched by 
the sun, exposing them to be trod upon, or destroyed by beasts. 

There are ostriches amongst Christians as well as in the desert; 
unnatural fathers, who leave their families to shift for themselves, 



148 



ON THE FOURTH COMMANDMENT. 



whilst they squander away in drink and sports, the money that 
should be their present maintenance, and future provision : and 
thus, sometimes their poor children come to be brought up by 
the parish, or the charity of a friend ; which in parents is in- 
human and unnatural. 

These two extremes, then, ought carefully to be avoided : an 
immoderate fondness, that is always blind, and tends to the ruin 
of those they have not the least design to prejudice ; and a great 
neglect, which is no less than cruelty, when, to gratify an im* 
moderate passion, they abandon their own bowels, fool and sot 
away what might maintain them handsomely when little, and put 
them out creditably as they grow up. 

The love of parents then must be discreet ; but that is not all, 
it must be likewise Christian ; they must, like our good God, 
provide for their supernatural, as well as their natural being ; 
they must temper their love, not only with reason, but also with 
religion, that they may give their children, a Christian, as well 
as a commendable education. The chief concern that ought to lie 
upon parents, is the care of their children's souls, to fit them for 
heaven, more than earth : you must take great care, therefore, 
that they learn their prayers, and be early instructed in the 
Christian doctrine that the knowledge of Jesus Christ and his 
gospel may grow up with them ; without this all other care is to 
little purpose. 

You must also be very watchful to keep them out of ill-com- 
pany, and from ill-books, that they drink not in poison by their 
<ars or eyes; and that their present diversions lay not a founda- 
tion for their future ruin. In fine, you must be careful to let no 
stubbornness, ill-humors, violent passion, fretfulness, &c. take 
root in them : these ill- weeds will be sure to spring up from a 
corrupt nature, but they will not do them much prejudice, if 
they be weeded out as soon as they appear. 

This is Christian love, and such as will discharge your obliga- 
tions before God and men, and be your own as well as children's 



ON THE FOURTH COMMANDMENT. 



149 



•salvation. But besides, considering the proneness of our nature 
to evil, and the heedlessness of young minds, that runs them into 
many faults, you will scarce succeed in these particulars without 
much pains and seasonable correction. 

A second means to the good education of children. I confess 
natural love makes this duty somewhat difficult to parents, if it 
be not overruled by grace ; for as your children are part of your- 
selves, you can scarce make them smart, but it will return upon, 
and make your heart ache ; yet, if you use this violence to nature, 
out of a sense of your duty to God, and your children's good, 
you will draw many blessings upon yourselves and them ; and 
you may deserve happily to hear from God, what the great patri- 
arch Abraham did upon such an occasion : " Because thou hast 
been faithful, and hast not spared thy only son for me, I will 
bless thee and thy posterity. 

Besides, Almighty God obliges children by a special command, 
to honor and obey their parents ; and will not you correct them 
when they are wanting in their duty to you, and so disobey and 
offend God ? Herein, should not you be as just to him, as he is 
to you? Nay, he spared not his only Son for your sake, but 
preferred your salvation before his life ; and shall you spare your 
own child, when the sparing of him may hazard his salvation ? 

Correction, then, and reproofs, are necessary for children, but 
they must be given with moderation and prudence ; a parent's 
hand must be guided by a parent's heart ; and be sure, I say 
again, that your duty, and not passion, fetch the rod. Never 
correct a child till your anger, in some measure, be over. 

As in love, so in correction, there are extremes. An indis- 
creet fondness can never find a fit time for correction : and a 
natural harshness never knows when to have done. As these 
have almost always the stick or the rod in their hands, so they 
seldom are without a plague, and the devil, in their mouths : this 
is very discouraging, as well as unedifying to their children, 
and causes them to be hard-hearted, and to love any companv 
13* 



150 



ON THE FOURTH COMMANDMENT. 



better than their parents. Let correction then be given, but 
always with temper and moderation, that a child may see a 
parent's love and duty in what he suffers, and then it will be 

most successful. 

But there is still another obligation which must crown a 
parent's care, and that is, to give a good example to their chil- 
dren. The most that children learn, they learn from their 
parents, because their ordinary conversation is with them ; and 
because as they love them the best, they observe them the most. 
Thus we see they soon take their very air and mien, and sooner 
inherit their manners, than their means. It is therefore of great 
consequence, that parents let their children see nothing in them, 
or hear nothing from them, but what deserves their imitation. 
Toung minds have little knowledge of their own, the most they 
get is from what they hear and see. And happy would they be 
eould they hear or see nothing amiss, at least from their parents 

It is a wise saying of an ancient author, that a reverential re- 
gard is due to children ; that is, we ought to be cautious, and 
upon our guard, what we say or do in the presence of children, 
that we le ve no ill-impressions in their minds, which they may 
imbibe and practice upon occasions. " Madam," says St. Hierom, 
writing to a Roman lady that consulted him upon the education 
of ber daughter, "take care she see nothing in you, or her 
father, which if she imitates, she may offend God." 

If, therefore, you love your children, and desire their eternal 
salvation, take the advice of this holy doctor: let not your 
children see you in any violent passion that breaks out into oaths 
and imprecation ; for if they imitate you in this, you know they 
will offend God. Let them never hear any dishonest word or lie 
from your mouth ; for, if they imitate you in this, you know 
they will offend God. Let them never see in you any back- 
wardness or negligence in the service of God ; for, if they 
imitate you in this, you know they will offend God. Let them 
not be witness to your uncharitableness, your animosities and 



ON THE FOURTH COMMANDMENT. 



151 



quarrels, for they will receive the impressions, enter into youi 
quarrels, and so offend God. 

It is in your power to draw the picture of a saint, or a devil 
before your children's eyes, and make them in love with either ; 
because it is in your power to leave what impressions you please 
in their minds, according to the good or bad example you give 
them. If you are failing then in this great duty., and thereby 
promote the ruin, instead of the salvation of your children, what 
a judgment may not you expect from our common Father? 

Think not so much on the difficulty of this task, as on the 
eternal reward it will procure both for you and them. 



DISCOURSE III. 

ON THE FOURTH COMMANDMENT. 
Honor thy father and thy mother. — Exod. xx. 12. 

In the two last discourses upon this commandment, I shewed 
you, dear Christians, the duty of children to parents, and of 
parents to children, which certainly is great on both sides ; their 
mutual salvation, in a great measure, depending upon it. . It is 
without dispute parents have a great charge upon their hands, 
and much to answer for the care of their children when young, 
and for the due education of them when they grow up, suitable 
to their circumstances and capacity. 

And children's respect and duty ought to answer their parent's 
care, trouble, and charge, if they expect any blessing from their 
common Father in heaven and on earth. Thus both have their 
obligations, wherein, if they be faithful, they shall have their 
reward; but if they be wanting, they must expect their just 
punishment. 

The reward Almighty God promises to dutiful children, is a 
long and happy life both here and hereafter, in this world, and 



152 



ON THE FOURTH COMMANDMENT, 



the world to come. This, dear Christians, is a great promise, 
and such as deserves your serious consideration ; it includes 
three blessings ; the first, a long life upon earth ; secondly, a 
happy life ; and thirdly, a long and blessed life in heaven, nothing 
less than a happy eternity. 

That their lives shall be long, evidently follows from the words 
of this commandment : " Honor thy father and thy mother," 
says Almighty God, " that thou mayest be long lived upoB the 
land which the Lord thy God will give thee." (Exod. xx.) That 
these shall be not only long, but also happy days, follows evident- 
ly from the nature of the promise, which is a reward assigned to 
filial piety. Certainly a long life, if we were not happy, would 
be so far from being a blessing to us, that it would only be a 
punishment ; and the longer the life the greater the punishment. 
God then promising a long life, as a reward and temporal bless- 
ing, promises at the same time a happy life. And this also, 
Moses clearly expresses, when he repeats the commandments to 
the people, and adds these words to the promise, " That it may 
be well with thee in the land, which the Lord thy God will give 
thee." (Deut. v. 16.) Saint Paul (Ephes. vi. 2.) also takes 
notice of it : " Honor thy father and thy mother," says he ; this 
is the first commandment to which God has promised a reward. 
And what is this reward ? He tells us in the next verse, " That 
it may be well with thee," says he, " and thou mayest be long 
lived upon earth." Dutiful children then shall have a long and 
happy life in this world. This is clear from the holy text, and 
it would be impiety not to credit it. 

Now this reward is very properly assigned to such as keep 
this commandment, such as truly honor their parents for this 
reason. Because it is but just, that such should have a benefit 
continued to them, as long as possible, who retain a grateful 
memory of it, and truly honor their benefactors. So it is but 
reasonable, that such pious children, who by honoring their pa- 
rents shew themselves grateful to those from whom, next unde* 



ON THE FCURTH COMMANDMENT. 



153 



God, they have received their lives, should be blessed with long 
aves ; and have them continued and prolonged to them as long 
as possible, for which they prove so grateful. 

On the contrary, by the same rule, it is but fit that those chil- 
dren who abuse the blessing of the life they have, by being 
injurious to those who gave it, should be as quickly deprived of 
it for misusing the blessing to the injury of the giver. 

Honor, therefore, your fathers and mothers, that it may be 
well with you, and that your days may be long in the land, 
which the Lord your God will give you. 

Observe, dear Christians, there are two great blessings, pro- 
mised you by him who cannot fail in the performance, temporal 
happiness, and a continuance of it, if you be dutiful. Happiness 
is what charms the world, what all earnestly desire, and generally 
seek after ; so universally valued, that nothing can beat down 
the price, or lessen the worth in the minds of worldly men, but 
the uncertainty of life and the shortness of its duration; but 
when you are secured against both these, when you have a 
promise, above distrust, of length of life, and length of happi- 
ness, what a treasure have you found ? 

This, indeed, is great, and was all that was promised to the 
Jews, who as they were a worldly, carnal people, they were to 
be drawn into duty by worldly and temporal ends ; such as might 
work on their senses, and gratify their present inclinations. But 
to the Christians he has yet added a farther, a nobler reward, 
length of happiness, and length of days in the land of the living, 
in heaven itself. God denies us not the temporal blessings I 
speak of, being sensible that worldly motives work upon Chris- 
tians as well as upon J ews, though they have a far more valuable 
prospect in their eye, and that interest is generally a spur to 
virtue. But he adds over and above what is temporal, an 
eternity of happiness, and so promises to reward filial piety, both 
in this life and in the life to come. 

And this I prove, not only from the clear and repeated promise* 



154 



ON THE FOURTH COMMANDMENT. 



of Christ in the gospel, of life everlasting to such as keep the 
cornruandroents, of which the sacred text is full, but in particular 
from the clear testimony of St. Paul in regard of this command- 
ment, in his first epistle to Timothy : (ch. iv. 8.) " For bodily 
exercise is profitable to little ; but godliness is profitable to all 
things, having promise of the life that now is, and of that which 
is to come." 

Happy then those pious children who honor their parents, not 
in their exterior behavior only, but from their hearts ; looking 
upon them as the instruments God has made use of to bestow 
upon them the very life they enjoy ; this grateful use of it will 
purchase for you the blessings of this life, as St. Paul assures, 
and also of the life to come, what earth can bestow on you now, 
and what heaven reserves for you hereafter. 

Do you desire a long life, not of crosses and afflictions, such 
as the world is full of, but of happiness and content, such as few 
find? If you do, honor your parents, and honor them from your 
heart, you shall have it. Be respectful in your words, and dutiful 
in your actions. Let your behavior to them testify your esteem 
of them. Keep company with those they assign you ; and be 
careful to avoid all those they forbid you. Do what they order 
you, not only carefully, but cheerfully, without muttering, or 
shewing any dislike to their commands ; hearken to their advice 
as you would do to that of God, who, doubtless, speaks to you by 
them. He has taken them into a share of his government, and 
put you under their care and rule ; you may be sure then, when- 
soever you follow the advice he gives you by them, he will give 
a blessing to it. 

i3ut do not imagine, that all happiness, (I mean worldly hap- 
piness,) consists in riches and wealth ; no, the richest are not 
always the happiest ; all their wealth cannot always buy content. 
There is a happiness in living out of the wants of the world with 
a contented mind. So the wisest of men prayed God to give 
him neither riches, nor poverty, but only necessaries for life. 



ON THE FOURTH COMMANDMENT. 



155 



There is a happiness in living in peace, unity, and love, though 
they have but a little. " With three things my spirit is pleased/ 5 
says Ecclesiasticus, (xxv. 1, 2.) which are approved before God 
and men. " The concord of brethren, and the love of neighbors, 
and man and wife, that agree well together." There is also a 
worldly happiness in a good conscience, so that the scripture calls 
it (Prov. xv. 13.) "a continual feast." 

However, this is certain, if you be dutiful you shall have & 
long and happy life. God has promised it, his word is engaged 
for it, and he will not, he cannot, be worse than his word. He 
is not one that says and does not, that promises and performs 
not ; no, no, he is honorable in his word, he is just to what he 
says : be you but faithful in your duty, and you shall not want 
one tittle of your promised reward, both here and hereafter. 

I may add, out of holy scripture, in confirmation of this truth, 
many examples of pious and respectful children, who being 
blessed by their dying parents, God himself owned and confirmed 
the blessing to them, be-stowing on them whatever happiness 
their parents bequeathed unto them. Witness the blessings of 
Jacob, both temporal and eternal, left him as a legacy by Isaac 
his dying father, and confirmed by God, as we read in Genesis, 
(chap xxvii.) Witness the blessings of Sem and Japheth, as we 
read in the ninth chapter of the same book, (verse 26.) ; Almighty 
God afterwards bestowing on them those favors, and that happi- 
ness, which Noah, their father, left them with his last breath. 
Witness the blessings of Ephraim and Man asses, and all the 
twelve patriarchs ; who, as they were all blessed by Jacob, God 
bestowed on each respectively, the blessing their father left them ; 
and the holy text stands an undeniable record of all this. 

Whereupon the wise man earnestly presses all children to be 
respectful to their parents, that they may deserve their father's 
blessing. " Honor thy father, in work and word, and all patience, 
that a blessing may come upon thee from him, and his blessing 
may remain in the latter end. The father's blessing, says he, 



156 



ON THE FOURTH COMMANDMENT. 



establish eth the house (or family) of the children, but the mother I 
curse rooteth up the foundation." Eccles. iii. 9, 10, 11. 

What powerful motives have you here to honor your parents ! 
since we read (they are the words of St. Ambrose, Lib. de Bene- 
dic. Patriarc. c. 1.) in the word of God. That he who was 
blessed by his father, was blessed by God ; and he who was 
cursed by his father, was cursed by God. He has granted this 
particular favor to parents, to be powerful motives to engage 
their children in their duty ; think often, therefore, on this pre- 
rogative of your father, that it may work upon a churlish nature. 
Though your father be poor, and have no great inheritance to 
leave you, do not be less respectful upon that account, for he has 
the inheritance of his last blessing, at least, to leave you, and it 
is much better to have the blessing of virtue than of riches ; for 
even a contented poverty is a treasure upon earth, and the more 
valuable, as being an effectual means to gain treasure in heaven, 
according to the saying of our Saviour, " Blessed are the poor 
in spirit, for theirs is the kingdom of heaven." Matt. v. 3. 

Nay, you shall have treasure too upon earth, and what is more 
valuable, you shall have dutiful children, if you choose the 
married state ; both these blessings are expressly named in 
Ecclesiasticus now cited. " He that honoreth his mother," says 
Almighty God, " is as one that layeth up a treasure ; he that 
honoreth his father shall have joy in his own children, and in 
the day of his prayer he shall be heard," (Eccles. iii. 5, 6.) as 
if God said, you have an enoj way to grow rich ; honor but your 
mother, and my eyes shall be on your little stock, and I will give 
such a blessing to all you have, and all you do, that plenty shall 
follow you. Again, if you honor your father, you shall have joy 
in your children, which will be your greatest comfort, if ever you 
settle in the worli ; the same respectful return you make to those 
from whom you have r3ceived your life, shall be rendered back 
to you by those to whom you give life ; and lastly, you shall be 
heard in the day of prayer. You see, dear Christians, this filial 



ON THE FOURTH COMMANDMENT. 



157 



duty, so engage? Almighty God to you, that he promises to hear 
your prayers, and grant your just requests. 

If you think these to be conveniences and desirable blessings, 
honor your father and mother. 

There remains only one difficulty, which may be raised against 
this doctrine so well established in the word of God, which is 
this. Though we cannot see into the heart of man, yet we have 
great reason to think, that many pious and respectful children 
never see old age, but die in their youth. This, dear Christians, 
is true ; yet in this case as St. Thomas teaches, and also the 
catechism of the council of Trent, God does not deny these 
blessings, but gives them a greater. He sees them pious and 
dutiful in their youth, and he takes them to himself in their 
innocence, foreseeing, that if they lived longer, they would be 
corrupted by ill example, and the wicked advice of graceless 
companions. Here God is not worse than his word, but much 
better ; it is far more desirable to die in the flower of youth and 
innocence, than to grow grey in wickedness ; so he mercifully 
takes their lives before they leave the path of virtue. And this 
we read in the book of wisdom, where Almighty God, speaking 
of the death of a virtuous youth, says, " That he was taken away 
lest malice should change his understanding, and lest deceit 
should beguile his soul : for the bewitching of vanity obscureth 
good things, and the inconstancy of concupiscence perverts the 
understanding, that is yet without malice." (Sap. iv.) And, 
indeed, it is not many days, but many good ones, that makes us 
old with God : no years, but those that are spent in his service, 
and employed to the end for which life was given us, enter into 
his account. So it is not to be old in years, but in virtue, that 
is the blessing of God. Alas ! but too many are grey before 
they are good, and far from being old in God. But an un- 
blemished life is truly old age, as the same scriptures assure u& 
Sap. iv. 9. 

Besides, there are two other reasons, why virtuous children 
14 



158 



ON THE FOURTH COMMANDMENT. 



are taken out of the world in a tender age, as the same catechism 
observes. First — When Almighty God designs to chastise a 
wicked generation for their crimes, he takes pious and innocent 
children to himself, out of the corrupted mass, lest in the public 
calamities and miseries of their country, their virtue should 
stagger, and their salvation be in danger. 

Secondly — They are taken away, that they may not see and 
conceive an excessive grief at the general misfortune and ruin 
of their relations and friends. And this is also what Almighty 
God says, (Isai. lvii. 1.) " From the face of malice the just is 
gathered away." So we have reason to apprehend some public 
calamity, when the just are taken from us, not by an unprovided 
but by an untimely death. 

And the great reason of all this is, because the goods of this 
world, of what nature soever they be, whether long life, health, 
wealth, or the like, whatever they are in themselves, are not 
really such to us, but inasmuch as they contribute to our salva- 
tion, our increase in virtue, and the improvement of our souls: 
and, therefore, it is the great mercy of God that removes them 
from us, or us from them, in the days of our innocence and 
virtue, when he foresees the ill use we shall make of them ; in 
that case, to cut us off in the bud by an untimely death, is the 
greatest blessing he can give, because it brings us sooner, and 
securer to our great end, cur wished for happiness, the enjoyment 
of God himself. 



DISCOURSE IV. 

ON THE FOURTH COMMANDMENT. 

Honor thy Father and thy Mother. -Exod. xx. 12. 

l have shewed you the great promises which God makes to 
u> 'h children as truly honor their parents : it remains that I let 



ON THE FOURTH COMMANDMENT. 



159 



you see what punishment he inflicts upon those who are wanting 
in this duty ; for he distributes his rewards and punishments with 
an impartial hand, according to our deserts or demerits. 

Now, as the blessing he bestows on dutiful children is truly 
great, both here and hereafter, so, no doubt, the punishment he 
inflicts upon the disobedient and disrespectful, must be pro- 
portionable, both in this life and the next. You have seen, dear 
Christians, the reward promised to dutiful children: but the 
punishment of the undutiful is directly contrary, a short and sin- 
ful life, and a bad death. What can be more terrible ? 

This punishment includes a threefold misery : First, a short 
life. Secondly, a sinful life, and thirdly, a bad death. The first 
is the dread of nature ; the second the want of grace ; the third, 
the compendium of all we can call misery, excluding us from all 
happiness, and the hopes of it, and drawing upon our heads an 
eternity of torments, without hope of ever being released. 

And, is all this the punishment of undutiful children? Yes, 
they will be cut off in the midst of their days, and in the midst 
of their sins ; the disobedience shall meet with its just punish- 
ment. And this is sufficiently intimated to us by Almighty God, 
when he promises a long life to no other virtue, but our piety to 
our parents, and our lawful superiors, under whose care we are 
placed ; and threatens death, over and over to such as are dis- 
. obedient to their parents. " He that striketh his father or mother 
shall be put to death." Exod. xxi. 15. And in Leviticus, (Levit 
xx. 9.) " He that curseth his father or mother, dying let him die , 
he hath cursed his father and mother, let his blood be upon him.' 
The same is repeated in the nineteenth and twentieth chapter oi 
Ecclesiastes. And what God threatens, we have reason to believ( 
and apprehend, for he wants neither power nor will to execute 
what he designs, nor are there any means left us to avoid his 
anger ; we may escape sometimes from out of the hand of human 
justice, but we can never fly from the face uf God, he will reach us 
wherever we are. And, indeed, it is just we should be deprive^ 



160 



ON THE FOURTH COMMANDMENT. 



of the blessing we misuse to the injury of the giver ; and there- 
fore it is but fit God should shorten their days, who become 
stubborn, disrespectful, and abusive to those who gave them life. 

If then, children, you desire a long life, and dread an untimely 
death, be observant and dutiful to your parents ; have a care of 
all froward and abusive carriage, for Almighty God particularly 
interests himself on their side, and will doubtless, revenge theh 
cause on your heads. 

So, in the law which he gave to the Jews, he expressly ordered 
stubborn and disobedient children to be stoned to death : " If a 
man, (says Almighty God, Deut. xxi 18, &c.) have a stubborn 
and unruly son, who will not hear the commandments of his 
father or mother, and being corrected, slighteth obedience ; they 
shall take him and bring him to the ancients of his city, and to 
the gate of judgment, and shall say to them, This our son is re- 
bellious and stubborn, he slighteth hearing our admonitions, he 
giveth himself to revelling, and to debauchery and banquetings. 
The people of the city shall stone him, and he shall die, that you 
may take away the evil out of the midst of you, and all Tsrael 
hearing it, may be afraid." This was the law Almighty God 
made, and the punishment he assigned for undutiful children. 

He foresaw, notwithstanding the impressions of that nature, 
which we bring with us into the world, of loving and respecting 
those of whom we are a part, and whose very nature we share, 
there would be stubborn and disrespectful children, who would 
not only be regardless of their parents' advice, but despise their 
commands, to follow their own evil ways, the corruption of their 
hearts, and the persuasions of evil company, made an express 
law, that upon the testimony of their parents, (who were not 
likely to overcharge the evidenoe,) they should be condemned to 
be stoned to death ; and this was not to be performed by a pri- 
vate executioner, but by all the people, that they all might see 
and take warning by so sad an example, and be deterred from 
the like crime : so desirous God is to raise in the minds and 



ON THE FOURTH COMMANDMENT. 



161 



hearts of all youth, a great sense of their duty to parents, and 
a honor of disobedience. 

Though this law is not now in force, nor executed as formerly, 
yet disobedient children are as disagreeable to God now as they 
were then, and deserve the same punishment. And no doubt, 
by the secret judgments of God, many of them are taken away 
by an untimely and unprovided death, of which we make small 
reflection, as being ignorant of the cause. 

Alas ! he needs no public executioner to perform his will ; and 
all other creatures obey him, and are ready to do justice : and as 
to us, it is not much matter whether he commissions the fire, 
water, or the sword, or any unforeseen accident, to execute his 
threats; or whether he orders a sudden stroke of an apoplexy, a 
sharp fever, a consumption, a lingering distemper, to give the 
last stroke, or in fine, whether he permits them to live fast and 
to shorten their days by their extravagant ways, and orders their 
own debauched lives to be their executioner ; and thus we see 
but too many, while they gratify their inclinations, little think 
they execute God's justice upon, and murder themselves in the 
flower of their youth, or the best of their days. We may be 
sure God will never want means to execute the punishment he 
threatens to undutiful children. 

But it is not only a short life, but also a sinful life, that is part 
of their dreadful punishment : for I am very sensible that a short 
life, was it joined with innocence, would be so far from being a 
punishment, that it would be a great blessing, being a happy means 
to remove us from a temporal to an eternal life ; from a scene of 
troubles and fears to a state of security and bliss : but when a short 
life is also a sinful life, ah ! then it is a terrible punishment to be 
hurried out of the world, when their judgment of virtue is weak, 
and their inclination to vice strong ; when they have a strong 
bent to liberty, pleasure, and all sinful objects that flatter the 
senses, and a great backwardness to all that is good ; and a verj 
imperfect and distant prospect of another world. In an age 
14* 



162 



05 THE FOURTH COMMANDMENT. 



when they have a lively apprehension of all that is evil, and 

offends God, and but a small sense of true repentance. This, 1 
say, is very terrible, and but too often the case of disobedient 
children. Their lives are not only short, but also very sinful; 
disobedience never goes alone ; that vice bas always a train aftei 
it ; for children do not cast off the yoke of filial duty, but to 
gratify some corrupt inclination, and to add new sin to their dis- 
obedience. So whenever we find youth plunged in vice, we maj 
conclude the breach of this commandment laid the foundation 
and was the first step towards a general corruption. And this 
the wise man observes in the person of a sinner, who sees his 
folly very late : " Why have I hated instruction, and my heart, 
(says he, Prov. v. 12, 13, 14.) consented not to reproof, nor heard 
the voice of them that taught me, and have not inclined my ear 
to masters?" And what is the consequence? "I have almost 
been in all evil/' says he, " in the midst of the church, and of 
the congregation." And St. Paul names not this sin, but as 
Intermixed with many other crimes ; and he names it twice in 
his epistle to the Romans, c. i. 30, and in his second epistle to 
Timothy, c. iii. 2. 

Besides, what commandments are children likely to keep, if 
they keep not this, for which they have not only the motion of 
grace, equally inducing to the observance of them all, but also a 
natural inclination to love, honor, and obey those, of whose very 
substance they are made, from whom they have received their 
very being; and from whom they have their present subsistence, 
and future hopes ; whom they see careful and tender of them, 
their great concern being for their daily provisions, and future 
preferment. Now, if children can break through all these bonds, 
what ties can keep them to their duty ? If they will not hearken 
to their parents' admonitions, which they cannot suspect but to 
be for their good, whom will they hear, whose council will they 
take, to lead and direct them in the paths of virtue ? Alas ! if 
their parents' prayers, tears, and corrections, will not work upon 



ON THE FOURTH COMMANDMENT. 



163 



them, what is there left that is likely to prevail? What other 
means can be thought on more powerful than these ? As un- 
dutiful children therefore must needs be filled with wickedness, 
so their lives will not only be short, but also sinful. And were 
this all, it were not a little to be apprehended by all who have 
any real concern for their souls ; but there is also an additional 
threat, which completes their punishment, " They shall die in 
their sins." To live in sin, dear Christians, is a dangerous state ; 
but to die in sin, as it is without redress, it is the extremity of 
all misery. Those who live in sin, are not out of hopes of re- 
penting and dying in grace ; but those who die in sin shut the 
gates of mercy, and doom themselves to endless woes without 
recovery. 

I might prove this terrible truth, from the natural consequences 
of a bad death, from a bad life; for if we consider the nature of 
the thing, we find, we usually die as we live ; and if we regard 
the justice of God, he commonly punishes a sinful life with a bad 
death, as St. Paul assures us: (Ep. ad Gal. vi. 8.) "What a 
man sows, that he shall reap ; for he that soweth in his flesh, of 
the flesh also shall reap corruption, but he that soweth in the 
spirit, of the spirit shall reap life everlasting." Therefore, as 
the lives of disobedient children are always sinful, we have reason 
to fear they will die in their sins, 

But besides this, we have but too clear a testimony from God's 
words, particularly in regard of undutiful children, in the 20th 
of Proverbs, " His life shall be taken away, or extinguished in 
the midst of his sins." This is quite contrary to the promise 
made to the stout and virtuous woman, in the last chapter of the 
same book, where she is assured that she shall not die in sin, 
(Prov. xxxi. 18.) " Her lamp shall not be put out in the night." 

If the great reward God promises you, be not a motive power- 
ful enough to make you respectful and obedient to your parents, 
eure this terrible judgment you are threatened will be enough to 
frighten you into your duty. If you desire then a long and 



164 



ON THE FOURTH COMMANDMENT. 



happy life, and have any sense of the blessing of a good death, 
honor your parents. If you have any apprehension of a bad 
death, avoid disobedience, and all injuries to parents, either in 
words or actions. Remember you have a common father above 
in heaven, who is jealous of their honor, as well as his own ; he 
will take their part, ana revenge their injuries on your head, 
both here and hereafter. 

We have but too clear an example of this in the person of 
Absalom, who, rebelling against his father David, was punished 
by Almighty God with a short and sinful life, and a bad death ; 
he was cut off in the flower of his youth, in the best of his days, 
and height of his sins. He was a prince endowed with all the 
perfections of nature ; he was easy and affable, and, as the scrip- 
ture particularly relates, extremely beautiful; he was tenderly 
beloved by his father, and almost adored by the people; and 
might have been a happy prince, had his duty been equal to his 
qualifications. But his disobedience wrought his ruin ; he was 
killed on the day of battle, and killed in his sins, pierced with 
three lances, and so made a miserable end, leaving a terrible ex- 
ample of God's justice to disobedient children to future ages. 

I omit many other examples in holy scripture ; but I will re- 
late one very remarkable out of St. Augustin : "At Csesarea, a 
town in Cappadocia, there were ten children, seven boys and 
three girls, of an honorable family, who, all upon their mother's 
curse, (she being grievously injured by them,) were visibly pun- 
ished by Almighty God ; so that, in a most frightful manner, 
they all fell shaking in every part of their bodies. 

" The occasion was this : the eldest of the children abused his 
mother, not by injurious words only, but also beat her : the rest 
of the children stood by unconcerned at the injury, and said not 
one word to their brother in her behalf. The woman, impatient 
of the injury, and overwhelmed with grief, ran to the church to 
curse her eldest son ; the devil, laying hold of this violent pas- 
lion, persuaded her to curse them all, to which she then easily 



ON THE FOURTH COMMANDMENT. 



165 



consented. So, taking hold of the font, with her hair flying 
loose, and her breasts bare, she prayed to God that all her chil- 
dren might become vagabonds, be banished from their home, 
and wandering about strange countries, and be a terror to man- 
kind. Upon this, the eldest, being the chief in wickedness, was 
immediately siezed with such a trembling in every part, that he 
frightened all that saw him. The same punishment seized all 
the rest within the space of one year, one after another, in order 
as they were in age. The mother, seeing that her wicked prayer 
had so sad an effect, was not able to support the remorse of her 
conscience, and the reproach of her neighbors, went and hanged 
herself, finishing a miserable life with a far more miserable death. 
The children likewise, who, till then, had lived in good repute, 
were so filled with shame and confusion at their mother's mis- 
fortune, that they could not bear the sight of their friends and 
acquaintances, but left their country, and, turning vagabonds, 
wandered over the greatest part of the Roman empire. Afte- 
some time, the eldest was cured at Ravenna, a town on the coast 
of the Adriatic sea, through the intercession of St. Laurence 
The sixth, called Paul, with his sister Palladia, came to Hippo, 
fifteen days before Easter, being admonished so to do by St 
Augustin; and there, at the tomb of St. Stephen, they beg£_ . 
of Almighty God, with many prayers and tears, that he woulJ 
be pleased, through the intercession of the saint, to free them 
from their trembling ; and Paul was cured, though his sister was 
not. And he gave this account of the whole matter to St. 
Augustin, upon Easter Tuesday, in the year 425 ; and it was 
read, by the order of St. Augustin, to all the people in his 
church at Hippo : and he himself made a sermon upon it, which 
is now extant in his works, (Number 32,) wherein he gives this 
advice. 

" It is to be hoped, (says he,) through the mercy of God, that 
the other brothers and sisters, (who were all, upon their mother's 
curse ; struck by the anger of God, for abusing of her,) may re 



166 



)N THE FOURTH COMMANDMENT. 



gain their health and cure, as this young man has done, for whose 
recovery we now rejoice. Nevertheless, let children learn hence- 
forward to be obedient and respectful to their parents. And let 
parents tremble to be thus angry. It is written in the word of 
God, (Eccl. iii.) That the blessing of the father establishes the 
family of the sons ; but the mother's curse roots up the founda- 
tions. Now these wanderers, (says he,) have no foundation in 
their country ; they are a sight to the world, and expose their 
punishment wherever they come ; they are a misery to themselves, 
and a check to the pride of others. Learn, therefore, children, 
what the scripture teaches you, to give due honor to your parents. 
And you, parents, when you are offended, do not forget that you 
are parents. The mother prayed against her children, and she 
was heard, because God is truly just ; because she had truly 
received a great injury. The abuse which one of them offered, 
was not in words only, but in actions ; and the rest could tamely 
behold their mother injured, without saying one word to their 
brother. God is just, who heard her prayer, and heard her in 
her grief. But what became of her, miserable wretch ? Ah ! the 
sooner she was heard, the more severely she was punished. 
Parents, learn to ask that of God, which you may not be afraid 
to receive ; learn to make such requests, which you may not 
tremble to have granted." 

From this undeniable fact, you see, dear Christians, the pun- 
ishment of those who are disobedient and injurious to their 
parents. How sensible God is of their wrong, and what remark- 
able examples he makes of them who do it, that thereby children 
may take warning. 

And let parents behold the sad effects of cursing, and wishing 
evil to their children in their wrath, when any ways provoked or 
injured by them, which may be, is but too frequent. And God, 
I fear, often hears their evil prayers, and, upon this account, 
sends many misfortunes, both to the parents and children, of 
^rhich, like this miserable woman, they may repent whea too late. 



CLN THE FIFTH COMMANDMENT. 



161 



And let children observe what they have here been told, and 
lay up this lesson in their hearts, and let nothing appear in their 
behavior that is amiss ; and, by so doing, they will avoid the threats, 
and gain the promises of their heavenly Father.' 



DISCOURSE I. 

ON THE FIFTH COMMANDMENT. 
Thou shalt not kill.— Exod. xx. 13. 

This precept, which commands us to love our neighbor as 
ourselves, doubtless obliges us to do him no injury. Now, as 
murdering him is the greatest of injuries we can do him, it is fitly 
forbid in the first place, Thou shalt not kill. 

In this commandment, as well as in the rest, we must consider 
the positive, as well as the negative part ; what is commanded, as 
well as what is forbid. It is not only murder that is forbid by 
this commandment, but also whatever tends to it; as quarrelling, 
fighting, wounding, beating, or severe correcting of servants or 
children ; unjust imprisonment, or any other like injuries done 
our neighbor, without the warrant of public and lawful authority. 
Also all unjust anger, desire of revenge, envy, hatred, slander, 
detraction, or reproachful words, &c. 

We are commanded by it to love our neighbor as ourselves ; to 
defend our own and our innocent neighbor's life, when we can 
without danger of our own. We must be meek and affable to 
him, as our Saviour teaches, " Learn of me, because I am meek 
and humble of heart." (Matt. xi. 29.) When we have fallen 
out, we must endeavor a reconciliation, as Christ has taught us. 
"If, therefore, thou offer thy gift at the altar, and there thou 
remember that thy brother hath anything against thee, leave 
there thy offering before the altar, and go first to be reconciled 
to thy brother, and then coming thou shalt offer thy gift." (Matt 



168 



ON THE FIFTH COMMANDMENT. 



V. 23, 24.) TVe must endeavor to keep peace with all as muck 
as in us lies : " Happy are the peace-makers, for they shall be 
called the sons of God." We must relieve him in his necessities, 
and assist him in his wants, as our Saviour says, " Give to him 
that asketh of thee, and from him that would borrow of thee, 
turn not away." (Matt. v. 42.) Not to feed a lazy or extrava- 
gant humor, but to assist them in real necessity. Lastly, we 
must do good for evil, and love even our enemies ; and also pray 
for those who persecute and slander us. " T say unto you," says 
Christ in the same place, " love your enemies, do good to them 
that hate you, and pray for them that persecute and calumniate 
you, that you may be the children of your Father who is in 
heaven." Matt. v. 44. 

Murder is so grievous a sin, that of all the crimes man can 
commit, there is none which carries a greater remorse and horror 
with it. Cain, who was the first that had the guilt of human 
blood upon him, was sensible of it. First, he endeavors to con- 
ceal it, and scurrilously answers Almighty God, who asked him 
where his brother Abel was ? " that he knew not ; am I my 
brother's keeper ?" says he. (Gen. iv. 9, &c.) But, being charged 
home, and assured by him who sees all things, that his blood cried 
to heaven for vengeance ; then his guilt flew in his face, and 
raised so great an horror in him, that he owns his fault to be 
above pardon : " My wickedness is too great," says he, " to deserve 
forgiveness." 

He who commits murder, destroys a man equal to himself : 
but this is not all; he destroys a man created to the image and 
likeness of God himself, and for whom he made all things in this 
visible world. He destroys a man, and, it may be, sends him to 
everlasting miseries, who was made for nothing less than the 
inheritance of heaven, and endless happiness. What a number 
of crimes are epitomized in this one wicked fact ! A murderer 
is the bane of human kind ; he destroys his own species, of which 
«ven the most savage brutes are not guilty ; wolves and tigers 



ON THE FIFTH COMMANDMENT. 



169 



kill not one another. A murderer attacks God himself in hit 
image, and fights against him in his likeness ; and God is se 
sensible of it, that he orders life for life, and blood for blood 
Whosoever shall shed human blood, his blood " shall be shed/' 
says he, " for man was made to the image of God." (Gen. ix. 6.) 
A murderer does not only destroy the body, but also, by thi? 
sudden and unprovided death, hazards the ruin of the soul. T<? 
have a true estimate of this grievous crime, we should be able t<? 
value the worth of heaven, and to know the weight and measure 
of the torments of hell. 

But I need not go about to aggravate this crime, nature herself 
having imprinted in the heart of all mankind, so frightful an 
image of it, that when they have once been guilty of wilful 
murder they seldom after enjoy themselves. The blood they 
have wickedly shed, though it cries loud to heaven, it echoes still 
louder from their own breasts for vengeance. The laws of all 
nations punish it with death : and those of the church impose 
many years of penance upon such as fall not into the hands of 
justice ; so great this crime is, and always has been looked upon. 

I shall now make an examination of those who are guilty, 
because the taking away a man's life is not always murder, and 
then no breach of this commandment. And, 

First. Though it be not allowable for a private person to put 
the wicked to death, yet this power is lodged in the public ; and 
it is not murder, but justice,, to punish criminals with death, if 
they be such as disturb the public peace, and are enemies to the 
common good, provided it be according to the order and method 
of just laws, such as are made for the common welfare and safety 
of mankind, and not contrary to the law of God. Thus thieves 
rebels, and murderers, are justly condemned to die : and St. Paul 
assures us. (Rom. xiii. 4.) that the prince, or chief magistrate 
does not carry the sword without cause, for he is God's minister 
to execute his vengeance on such as do evil. I said, " and not 
contrary to the laws of God because Christians, who suffered 
15 



170 



ON THE FIFTH COMMANDMENT. 



under the laws of heathen emperors, were not justly put to death, 
but murdered ; because such laws are contrary to the ordinance 
of God, and they were innocent, because Christianity could be nc 

sin. 

Secondly. It is not murder to kill our enemies in a lawful 
war, but virtue; provided the soldier acts nothing contrary to 
the law of arms, and has for his motive his country's good, and 
not a private pique, or the desire of revenge, which is never law- 
ful. For war is certainly lawful ; we find it in the old scripture, 
not only approved, but often commanded, by Almighty God; 
and in the new we read, that when the soldiers came to St. John 
Baptist, to know what they were to do to be saved, he bid them 
neither to vex nor slander any man, and to be content with their 
pay. Certainly who bid them be content with their pay, did not 
forbid them to fight. 

Thirdly. Those are not guilty of murder who by mere chance, 
without any design, happen to kill a man. This is clear in the 
example set down in Deuteronomy, (chap. 19.) of a man felling 
timber with his partner, the ax happened to fly off the shaft, and 
kill his friend : he is not guilty of murder, says the scripture, 
nor to be tried for his life, unless there can be proved some late 
quarrel between them. Yet as St. Thomas, (2. 2. q. 64, a 8.) 
and the catechism of the council of Trent teaches, in two cases 
a man is guilty of accidental murder : 1st, If a man does a thing 
that is unlawful, which, without any such intention in him, occa- 
sions his neighbor's death he is guilty of it ; so whosoever strikes 
or beats a woman with child, if upon that either she or the child 
dies, he that struck her is guilty of murder. 2dly, If he does a 
thing that is lawful, and does not take due diligence to prevent 
such an accident, he is guilty of the evil that happens. So he 
that is forced to blow up a house, to put a stop to a raging fire, 
if he does not give notice beforehand, and take care there be no 
persons in it, he is guilty of murder if any be killed : so he that 
digs a deep pit in the road, and does not place something to pre- 



ON THE FIFTH COMMANDMENT. 



171 



rent those who may travel by night from falling into it, is guilty 
of the misfortune that happens ; because that evil cannot be 
altogether involuntary, which we could and ought, and yet did 
Hot prevent. 

Fourthly. He is not guilty of murder, who kills another in 
ieftnce of his own life, provided he exceeds not the bounds of a 
i?ust lefence ; that is, when he does no more than what is neces- 
cary for his own safety. Now he exceeds those, who kills a rogue, 
when, without danger, he can take and secure him ; or when he 
kills Lim, if he knows that by wounding him he can save his 
own life ; or when he pursues his adversary, who flees from him, 
and kills him out of revenge ; or, in fine, if he kills him when 
he knows he can save himself by flying from him ; but if none 
of these, or such means, are likely to succeed, he who kills another, 
designing only the defence of his own life, is not guilty of mur- 
der. But now, 

All those, who out of passion, anger, envy, or malice, kill their 
neighbor, are guilty of murder ; because it is only the authority 
of a lawful power can justify the taking away a man's life, but 
in self preservation only. 

Secondly. If it be unlawful to kill a stranger, it is far more 
criminal to kill one's self ; because the nearer the person killed 
is allied to the murderer, the greater the crime he commits ; so 
it is a greater crime to kill a father than a stranger. Now, as 
none, is or can be so nearly related to him as himself, there can 
be no murder so criminal as the murdering one's self. Besides, 
by this action he evidently ruins both body and soul, and by robbing 
his body of a temporal, he deprives his soul of an eternal life ; 
and by seeking to avoid short, he runs himself into everlasting 
evils. 

It is true, we have the example of some, and who are now iD 
the calendar of saints, who have leaped into the fire, as St. Ap- 
polonia, and was burnt ; who have cast themselves into rivers, 
and have been drowned, as St. Pelagia, with her mother and 



ON THE FIFTH COMMANDMENT. 



Bisters, to avoid the lust of those who wou d have ravished them ; 
and they are much commended by St. Ambrose. (L. iii. de Virg.) 
As to this, says St. Augustin, I dare judge nothing rashly ; I 
doubt not but the church went upon good grounds, and was moved 
by divine authority, thus to honor their memory ; and as to them 
I am persuaded, they were not deceived by human reasoning, but 
inspired by divine wisdom ; and yielded not to error, but obeyed 
the call of heaven. As we cannot believe otherwise of Samp- 
son, who pulled down the house wherein he was, and crushed 
himself in the ruins ; he, no doubt, by whom the Holy Ghost 
wrought so many miracles, (Aug. L. i. de. civ. c. 21.) was not 
moved to this through human zeal, but pushed on by the impulse 
of the divine spirit. These extraordinary actions of the saints 
are not to be our ordinary rule. Should God inspires us, as he 
did them, we might do what they did ; but herein we ought to 
be extremely cautious, that we mistake not a delusion of the 
devil, for the call of heaven. Certainly it would be very crimi- 
nal in a father to go about to sacrifice his son, though Abraham 
designed it, and was commanded by God so to do. It is there- 
fore criminal to kill one's self, or others in defence of their chas- 
tity ; for this, at the best, is to avoid another person's sin, to fall 
into a greater of their own ; or for fear of falling into wicked- 
ness to run certainly into it. Sin is an act of our own choice, so 
we can never be forced, though we may be greatly tempted to it. 

Thirdly. Those are guilty of murder who by extravagant 
drinking, lewdness, or any other vice kill themselves. " Wine 
has destroyed very many," says Ecclesiasticus ; (chap. xxxi. 30.) 
and, indeed, the difference is not great whether it be the sword, 
the rope, drunkenness, or any other vice, that proves the execu- 
tioner ; death comes as sure, though it may be sometimes slower ; 
and at the great tribunal of God, those will stand arraigned for 
murder, who, by vice, and running towards hell, have shortened 
their days, that were given them only to work out their salvation 
and purchase heaven. And the scripture often hints at this , 



ffl THE FIFTH COMMANDMENT. 



173 



" many moa^," says Ecclesiasticus, " there will be sickness 
and greediness will turn to choler ; but he that is temperate, 
shall prolong life" (Chap, xxxvii. 33, 34.) ''A merry heart," 
says the wise man "makes the life cheerful; and a sorrowful 
spirit drkth up the Jones." (Prov. xvii. 22.) Again : " envy and 
anger dimmish the days, and melancholy thoughts bring old age 
before its tin*e." (Eccles. xxx. 26.) " A sound heart," says Solo- 
mon, "is the life of the flesh, but envy is the rottenness of the 
bones." (Prov. xiv. 30.) Sorrow has killed many, (says he,) and 
there is no profit in it. 

Fourthly. They cannot be excused from all sin, who kill 
themselves by immoderate study, labor, fasting, watching, or the 
like. Because we are obliged to love our neighbor as ourselves ; 
what, therefore, we cannot justly impose upon him, we cannot 
reasonably choose ourselves. Besides, life and death are not at 
our disposal ; we had not our being from ourselves, but from 
God, and for God, and to be employed in his service. If, then, 
through an indiscreet zeal, by an excess of labor, watching, or 
fasting, and the like, we render ourselves incapable of our ordi- 
nary duties, such as his providence has imposed on us, we cannot 
be excused from a fault. No doubt, as sinners, we are all strictly 
obliged to mortification and penance, and then particularly, when 
we find the passions of the body to endanger the life of the soul. 
When we find within ourselves rebels, that ought to obey reason, 
to rise against their sovereign, it is then our duty to make head 
against them and utterly destroy them ; yet we ought to have so 
much caution, as not to destroy the whole city whilst we perse- 
cute a rebel ; we ought to destroy the vices of the body, and not 
the body ; and so to order and temper our mortifications, that 
virtue may be nourished whilst vice starves. For as it often 
happens, that by the same nourishment that virtue is fed and 
improves, vice increases and grows insolent : so sometimes by a 
long and indiscreet mortification, whereby the passions are en- 
tirely subdued, virtue also languishes. We ought therefore so 
15* 



H4 



ON THE FIFTH COMMANDMENT. 



fco balance our corporal austerities, that piety may thereby be 
strengthened, and vice never be able to domineer. But I think, 
I might have spared this caution, for I am persuaded few will 
kill themselves by any excess in mortification. 

Fifthly. Though it may be lawful to kill a robber, in defence 
of our goods, when they are of great value, and necessary for 
our own subsistence, or provisions for our family, and when we 
can by no other means preserve or regain them ; yet, I think, it 
is a great indiscretion to hazard our lives to preserve our goods, 
and to venture all for a part. However, it is certainly unlawful 
to kill a thief for the saving of goods that are of small account ; 
this is clearly proved by the censure of the contrary doctrine, by 
Pope Innocent II. which was this, " regularly speaking it is law- 
ful to kill a thief, to save five shillings." (2 May, 1679.) Since 
this is condemned, where can we fix, who can set a price on a 
man's life ? If a prudent person can, I think, he would set a 
small value on his own to venture it for a small matter. 

Sixthly. It is criminal to kill a person in defence of our 
honor, or to avoid his slander. Worldly honor we ought doubt- 
less to contemn : how can it then be lawful to kill a person, in 
defence of what we ought to neglect ? Besides, Christ orders us 
to pray for such as persecute (Matt. v. 44.) and slander us ; that 
thereby we may shew ourselves to be the children of our Father 
who is in heaven. What pretence then can we have to kill them, 
upon the same account, for which Christ bids us to pray for 
them? Besides, taking away their lives will not recover our 
onor, but increase our infamy. 

Seventhly. It is highly criminal to fight and kill a man in a 
duel. This wickedness, says St. Augustin, (L. v. Com. c. 14.) 
is so injurious to our faith (if there be in the heart a greater 
desire of glory, than either of the fear, or of the love of God) 
that our Saviour says, " How can you believe, who receive glory 
one from another, and the glory which is from God alone you do 
not seek ?" (John v. 44.) This way of murdering in cold blooc^ 



ON THE FIFTH COMMANDMENT. 



175 



is so extremely criminal, that the council of Trent, (Sess. 25. c. 
29.) not only excommunicates those who fight, but also all their 
seconds, adherents, assistants, spectators, and abettors: and for- 
bids Christian burial to such as die in a duel ; and earnestly 
wishes, that that detestable practice of duelling, introduced by 
the devil's means, to damn souls, by the slaughter of bodies, may 
for ever be extirpated from the Christian world. 

Eighthly. Those women are guilty of murder, who take any 
medicines, or use any means to make themselves miscarry : as 
also those who encourage, advise, or knowingly assist them in it, 
these are often guilty of more crimes than one. For they do 
not only destroy their child, and murder it body and soul, but 
also many times occasion their own death, and murder themselves. 
In like manner, those physicians are guilty of this crime, who 
give medicines to cause abortion, though it be the only means to 
save the mother's life. And upon the same account, those mid- 
wives are equally criminal who kill the child to save the mother, 
or the mother to save the child. When circumstances are so 
hard, that either the child or the mother is in imminent danger to 
be lost, it is never lawful to kill the one to save the other. They 
must use their best endeavors to save both ; but if this cannot 
be done, it is better to save neither, than to kill one. This is 
expressly the canon law, and taken out of St. Ambrose : "If one 
cannot be assisted," says he, " but by destroying the other, it 
is better to assist neither, than to destroy the one." 

In like manner, those women are guilty of murder, who use 
not due caution to prevent a miscarriage, but through an excess 
of dancing, labor, lewdness, or the like, occasion it ; for though 
the action we do, in itself be lawful, yet, as St. Thomas teaches, 
if it occasions murder, by our not using due caution to prevent 
it, when we know the danger, we are guilty of it. Therefore 
ehildbearing women are under great obligations to do nothing 
they know, or have just reason to fear, may cause a miscarriage 
and also to abstain from what they know to be dangerous. 



176 



ON THE FIFTH COMMANDMENT, 



Who does not detest, says Pope Sixtus V. so execrable a wick- 
edness, whereby not only mortal bodies are destroyed, but im- 
mortal souls eternally perish? Who T/ill not condemn their 
impiety of the greatest punishments, who destroy for time and 
eternity a creature honored with the image of God, and for 
whose salvation J esus Christ spilt hi/3 bloo 1, and laid down his 
precious life, under the greatest torments ? Who exclude a soul 
capable of eternal happiness, and designed to be the companion 
vf angels, from the infinitely desirable vision of God ? Who rob 
the divine majesty of all the honor he might have received from 
this creature ; and prevent the filling up those mansions left void 
by the pride of the fallen angels ? Those women who will but 
consider the least of these circumstances, must needs have a 
horror of this sin, and acknowledge themoelves under very great 
obligations to take care to avoid the occasions of miscarriages. 

Ninthly. Those mothers, or nurses, are guilty of murder, 
who by laying the children in the same bed with them, by acci- 
dent overlay them. For when we know a danger, and do not 
use due care to prevent it, when we can, and ought, we are cer- 
tainly guilty of all the evil that happens. The great number of 
children who are thus murdered, are more than sufficient to shew 
the danger, and to alarm all mothers, and make them take effec- 
tual care to prevent it. Mothers, then, when their child is young, 
ought never to lay it in the bed with them, but in some conve- 
nient place by them, where they may be ready to assist it with- 
out danger of oppressing it. And this is the express order of 
the Roman Ritual. 

Tenthly. Those are guilty of murder, who relieve not those 
who are in extreme necessity. Whosoever thou art, says St. 
Ambrose, that can save a man by relieving of him, if thou hast 
not relieved him, thou hast killed him. It is related in the life 
of St. Gregory the Great, (Jo. Diac. 1. ii. c. 29.) that a poor 
man being found dead in some strart passage of the galleries, 
Bt. Gregory imagining he died for want of relief, abstained from 



ON THE FIFTH COMMANDMENT. 



177 



saying Mass several days, and was as much troubled, as if he 
had killed him with his own hand, which would be wickedness 
to imagine. 

Lastly. A judge is guilty of murder, who condemns to death 
nim whom he knows to be innocent, or is not proved guilty. And 
the same crime is to be laid to their charge, who, by false oaths, 
swear a man out of his life. 

The same is to be said of physicians, surgeons, and apotheca- 
ries, when their patients are lost by their great neglect, or gross 
ignorance ; or by using a desperate medicine, without necessity, 
only to try the experiment. And those mid wives are to be placed 
in the same rank, who, boldly undertake the employment, and 
understand very little of their business ; the death of those women 
and children who are lost by their gross ignorance, or great 
carelessness, is to be laid at their door. In all these persons 
there ought to be great honesty, care and knowledge, because the 
lives of many men and women are in their hands, and depend 
upon it. 

Here, dear Christians, you see the grievousness of the sin of 
murder, and how many persons are, or may be guilty of it. Let 
us then take care of so crying a sin ; and let us not neglect to 
defend our neighbor's life, when it is in our power, and we can 
do it without the hazard of our own. Thus we shall please the 
author of life, and deserve from him an eternal reward. 



DISCOURSE II. 

ON THE FIFTH COMMANDMENT. 

Thou shalt not kill.— Exod. xx. la. 

There are three sorts of murder, and therefore three ways of 
murdering. There is the murdering of a man's body, the mur- 
dering of a man's soul, and the murdering of a man in his repu< 



178 



ON THE FIFTH COMMANDMENT. 



tation. The first separates soul and body, and takes away oui 
natural life, for the body lives by the soul. The second deprives 
our soul of grace, and takes away our spiritual life, for the soul 
lives by the grace of God. The third takes away our good name, 
and robs us of our civil life, for a man lives by his reputation. 
The first is, properly termed, murder ; the second, scandal ; the 
third, detraction ; and all very injurious to us. The first is ex- 
plained in the foregoing discourse ; and the second, viz., scandal, 
shall be in this. 

What we call scandal is, a word or action said or done amiss, 
and proves the occasion of our neighbor's falling into sin. So, 
not only those, who, by their command, council, persuasion, in- 
treaty, presents, or promises, or the like, move others to do what 
they cannot do without sin, are guilty of scandal, but also those, 
who, by their ill example, teach or encourage others in wickedness, 
are guilty of this crime. And this is always a mortal sin, when 
the fault we occasion is mortal ; and venial, when the fault is 
venial. But that I may thoroughly and clearly explain, and you, 
dear Christians, comprehend this matter, which few understand, 
and fewer regard ; you must know there are four ways whereby 
we may be the occasion of scandal. 

First. All those are guilty of the sin of scandal, who draw, 
or endeavor to draw, another into any manner of wickedness, by 
persuasion, promises, threats, command, or the like ; or when they 
teach them any sin, or what is most terrible, when they persuade 
them to conceal it in confession. When they ridicule devotion, 
and laugh and jeer at those who are more pious, and frequent the 
sacraments oftener than themselves : these are they who sit in 
the chair of pestilence, or infection, as the scripture expresses it, 
(Psalm i. 1.) and are the devil's best friends. When they instil 
principles of disobedience, or contempt of parents or superiors : 
when they teach or encourage them to cheat or steal ; when they 
promote the evil maxims of the world, contrary to those of the 
gospel, and go about to make the pardon of an injury, or the 



ON THE FIFTH COMMANDMENT. 



179 



putting up an affront, to look mean, and heighten the bravery of 
fighting and revenge ; how often do they cry, Were I as you, T 
would not take this or that from them ; I would tell them their 
own ; were I as you, I would not put it up so ; I would certainly 
be revenged, and the like. Thus they kindle, or at least blow 
up a dying passion. Were I as you, I would not be confined by 
my mother, or my dame, to stay at home, but would go abroad 
and take my pleasure in such meetings, or company, as other 
young women do, with a thousand of such incitements to evil in 
all kinds ; when they invite and gather together company for a 
merry bout, which they know, or have reason to fear, will be a 
drunken meeting; when they press, or promote drinking to 
excess ; when they promote junketing at others' cost, and engage 
one another to steal each something from their masters or mis- 
tresses, to make up the treat. Here all are the cause of one 
another's sin, and each guilty of the whole theft. When they 
lend about evil books, and teach one another filthy songs, where 
nature is but too prone to want an helping hand ; when they 
promote gaming, wherein they know there will be cheating, 
cursing, swearing, quarrelling, and the like ; when they take 
pleasure in vexing others, and making them swear and curse ; 
sure that must be a cruel pleasure, to take delight to hear others 
damn themselves. But I should make no end, should I reckon up 
but the hundredth part of the ways persons have to draw others 
into sin. No doubt, all such advice in servants, or others, that is 
contrary to good order, or government, or the careful and faithful 
discharge of their respective duties, and employments, is scanda- 
lous ; or whatever council is given contrary to the law of God, or 
the church, or promotes and countenances vice, or lessens and 
discourages virtue in any kind. Now, all these, who by any way 
whatever draw others into sin, are guilty of scandal ; they are 
doubtless great enemies to Christ, and the devil's confederates, 
and generally manage his interest with more success than he can 
do himself. 



180 



ON THE FIFTH COMMANDMENT. 



Secondly. Those are guilty of scandal, who, though they do 
not intend to draw another into what is sin, yet say or do such 
things in public, as of their own nature draw others into sin 
St. Thomas, ii. 2 q. 43. a. 1. ad 4 um. So those are guilty of 
this crime, who do any unseemly action, or talk immodestly before 
company, especially young people ; they teach wickedness to some 
embolden others to do the like, and endanger the virtue of all, 
who are apt to be pleased with what they hear. The enemy of 
our souls receives no greater assistance than from these volunteers, 
to persecute Jesus Christ, to hinder the peopling of heaven, and 
to crowd his own dominions. How many are there of these in 
the world, both in private and public ! In public meetings, in 
ale-houses, at women's labors, in time of harvest, this feast of the 
devil is almost their only entertainment. How many in the 
world might have preserved their virtue to this day, had they not 
drunk in this poison in their youth ? How many men and women, 
boys and girls, are now burning in the flames of hell, who might 
have been saints in heaven, had they not been seduced by evil 
discourse and bad example ? " Deceive not yourselves, (says the 
great apostle in his epistle to the Christians of 1 Corinth, c. xv. 
33.) evil communications corrupt good manners." And our 
Saviour pronounces many a wo to such as were the occasion of 
their sins : " Wo to the world, because of scandals, (says he,) for 
it must needs be that scandals come ; but nevertheless, wo to that 
man by whom the scandal cometh." Matt, xviii. 7. 

St. Antonius (part ii. t. 7. c. 4.) reckons backbiting, slandering, 
contentions, and such like, amongst the sins that give scandal ; 
for though these sins are particularly injurious to the absent, yet 
they are no small damage to the hearers, who are but too often 
involved in the same crime ; for he who gives a willing ear is 
almost as bad as the detractor ; and we may add to these, blas- 
phemy, cursing, and frequent swearing ; for as these are looked 
on more modish, and to carry something of greatness in them, 
they are more scandalous, because more apt to draw others into 



ON THE FIFTH COMMANDMENT. 



181 



the same practice. It would be without end to run over all the 
different ways of giving scandal : for few sin alone ; though their 
inclinations are bent to evil, they care not to be particular in 
wickedness : the more they can draw into their evil ways, the lesa 
shame they have to continue in them : how many does an idle, 
drunken, and debauched fellow draw into wickedness ? For it is 
but small satisfaction to be drunk alone. In fine, how many sina 
are occasioned by a loose behavior, vain and curious dressing, 
especially when above the usual mode, and exceeding the circum- 
stances of their rank and condition ? 

Thirdly. Besides these two sorts of scandal, which are pro- 
perly called so, there is a third sort, which is usually called the 
scandal of the weak. It is occasioned both without any design 
in him that gives it to draw another into evil, but only has the 
appearance of evil ; so whosoever hereby receives any damage, it 
is out of ignorance, or want of instruction. 

Thus, when some ill-instructed person sees another he knows 
wiser than himself, to eat flesh upon a fasting day, or to work upon 
a holiday, or the like, is immediately scandalized, not considering 
the reasons the person may have for so doing ; and immediately 
forms this judgment to himself : If they do it, why may not I ? 
and so breaks a precept of the church. St. Paul speaks of this 
sort of scandal, upon the occasion of some Christian eating flesh 
that had been sacrificed to idols, and in the temple of the idol. 
The sense is this : you are wise enough to know there is no harm 
in eating flesh sacrificed to idols, because you know there is no 
virtue in the idol, to make it either better or worse ; (1 Cor. viii.) 
but a weak brother sees you, and thereupon imagining some vir- 
tue or sanctification in those meats, from the idol to which they 
were offered, and so eats them with the same devotion as he used 
to do before his conversion. And thus, says St. Paul, you, by 
your knowledge, ruin your brother, for whom Christ died. Then 
he adds, if what I eat scandalized my brother, I will sooner 
ehoose never more to eat flesh. This resolution is much different, 
16 



182 



ON THE FIFTH COMMANDMENT. 



dear Christians, from what some take, who, seeing or knowing 
their brother scandalized at what they do, are apt to cry, I care 
lot. I do nothing but what is lawful, let them look to it. St. 
Paul was of a sweeter and more Christian temper; his charity 
Dut-weighed his own convenience, and he was willing to deprive 
himself for ever of what in itself was lawful, rather than occa- 
sion a sin in one whom Christ has died to save. And indeed he 
who has not some consideration for the salvation of his brother, 
has a small sense of what Christ has done and suffered for him. 
When we are in these circumstances, it is our duty, and a great 
act of charity, either to omit for that time what may scandalize 
unless some necessity, or great good, press for the doing of it, 01 
to give the reason why we do it, and so remove the occasion of 
scandal. The contrary method cannot be without some fault, 
more or less, in proportion to the danger of our neighbor's falling, 
and the greatness of the sin whereinto he is likely to fall. 

A fourth sort of scandal is, that which is merely taken, and no 
ways given : it is called the scandal of the Pharisees, and takes 
its rise only from their own malice, who are scandalized. Thus 
some fall into the sin of envy, to see others pious and devout. 
This scandal is by no means to be avoided ; for devotion is not 
to be omitted, to prevent another's malicious envy. Again, others 
are sometimes scandalized to hear truth, and revile the preacher 
for it, when it grates on those passions they will not endure to 
have touched. Thus they will neither hear instructions willingly 
themselves, nor suffer others to hear them, in a matter where 
their interest and inclination lead another way. And thus the 
Pharisees were scandalized at our Saviour's doctrine ; " Dost thou 
know, (says his disciples to him, Matt. xv. 12.) that the Phari- 
sees, when they heard this word were scandalized ? Let them 
alone, says our Saviour, they are blind, and the leaders of the 
blind ; and if the blind lead the blind, both fall into the pit" 
This sort of scandal therefore we are not to regard. 

You must now observe, dear Christians, that there are three 



ON THE FIFTH COMMANDMENT. 



183 



reasons that enhance the malice of the sin of scandal, and make 
the author extremely odious to God. The first is, the particular 
injury he does to our Saviour Christ. The second, the great in- 
jury he does to his neighbor. The third is, the injury he does 
himself who gives scandal. 

First then, he that draws another into sin is remarkably inju- 
rious to Christ, because he endeavors to ruin that soul, for whose 
salvation Christ spared neither labor, nor pains, nor even life it- 
self. What should we say of a subject, who had been raised, 
and particularly favored by his prince ; yet, notwithstanding his 
duty, on the one side, and many obligations on the other, for some 
petty design breaks through all, casts off his allegiance, cabals, 
and sides with his enemies, endeavors to countermine and oppose 
all his just designs, and uses all means to debauch his faithful 
subjects, and draw them from him ? This crime is black enough, 
and yet but a faint image of their wickedness, and draw into 
sin, not only the subjects, but the children of God, and not only 
the friends of Christ, but the price of his blood. The most re- 
markable instance and dearest pledge of God's love to man, (and 
for which we have reason to bless and praise him all the days of 
our life,) is his coming down from heaven, his leading a poor 
and painful life for many years, and his dying on the cross tc 
save our souls from everlasting miseries. Had not his own good- 
ness moved him to do this for us, we might have bid adieu to all 
comfort, we should have been for ever lost. Hell, how terrible 
soever it is, would have been our just due, and we, with the sin- 
ful angels, should have had no other but that sad abode. But 
his goodness, dear Christians, and his love to man, drew him to 
undertake our cause, and to prevent, if we would, our falling 
into this place of unspeakable torments and horror ; but it cost 
him dear, even his life, under the greatest pains and sorrow. 
And, besides this great delivery, he was pleased to open us the 
gates, and put us into the way of heaven, where infinite joys 



184 



ON THE FIFTH COMMANDMENT. 



shall bless and crown all those who in earnest endeavor to gain 

them. 

Now, those who draw, or go about to draw others into sin, or 
say such things, or do such actions, that, of their own nature, 
niOTe others to evil, set themselves against Christ, oppose all these 
his charitable designs, and make his labor, his pain3, and even 
his death, void. What an injury is this to the Son of God, and 
what a trouble must it be to see those souls lost by your scandals, 
that have cost him so dear. 

How will this appear, sinful soul, at the hour of thy death ? 
With what face wilt thou look upon thy Saviour and Judge, who, 
by thy evil discourse, or bad example, thy persuasions, or entice- 
ments, has ruined those who stood him in many a painful day, 
and many a bitter torment to save ? So God loved the world as 
to give his only Son for the world ; and you, sinful soul, have 
endeavored to traduce all whom his divine discourses, and holy 
conversation endeavored to draw to virtue, your evil discourse, 
and bad example have drawn into vice; whom his sufferings 
redeemed, your wickedness has damned ; and those for whom he 
opened the gates of heaven, your scandals have shut within the 
gates of hell. Consider now, if you can, how your crime will be 
resented then by your judge, whom you have thus opposed and 
injured, and in what touches him so nearly. Ah ! for you to do 
this ; you, who have received so many favors from him ; you, 
who owe your redemption to his goodness ; you, who owe your 
preservation from hell, every day and every hour of those many 
years you have spent in sin, and were not surprised by sudden 
death. For you to play the devil's part, and to persecute Christ, 
in ruining those he desired to save ; certainly there will not, 
there cannot be a heavier charge brought against you at your 
death than this is. 

There is no great wonder the devil tempts men and women, 
and endeavors to draw them into sin ; for though he gets no ad- 
rantage by it, yet he satisfies an envious nature, and seems to be 



ON THE FIFTH COMMANDMENT. 



185 



revenged on God ; but alas ! for him, his lot is unchangeable, h« 
has nothing more to fear, nor anything to hope, nor has he been 
obliged so highly as man has been. 

He has nothing to fear — hell is already his doom — his state ia 
fixed, and he knows he can never be released. Xor has he any- 
thing to hope ; he has already lost heaven, and that past recovery ; 
no beam of comfort shall ever cheer his heart, nor glimpse of joy 
ever enter his sad dominions. Nor is this ingratitude compara- 
ble to that of men. God never sent down his only Son from 
heaven to seek him, he never laid his shoulders to the cross for 
his sake, nor did he ever redeem him. If the devils then are 
wicked in endeavoring to draw us into sin, men, over and above 
this wickedness, are extremely ungrateful to their Redeemer, 
whilst, by ther scandalous behavior, they ravish from their God, 
and the most obliging and best of friends, those who are as dear 
to him as his own life, which he gave for them. Besides this 
unworthy return, what a madness are they guilty of in thus pro- 
voking God, whilst they have all to hope, and all to fear ; who 
have the promise of heaven only upon their good behavior, and 
the assurance of hell on their evil ; who cannot expect to share 
with Christ in his glory, but by joining with him in his charity, 
in endeavoring to save whom he has redeemed: who cannot but 
expect to be punished with the devils, who do the work of the 
devils, and to answer for as many souls as they have ruined by 
ieir scandals, by their wicked behavior, and evil counsel. 

If the Son of God resents the devil's malice in tempting us 

X) sin, how must he resent this wickedness in ungrateful men ? 

who, as they were the occasion of his sufferings, are the marks 

of his love ; with what reason may he repeat what holy David 

said in his name, (Psalm Kv.) The prosecution of my enemy I 

could have borne with patience ; but for you to persecute me, 

whom I have loved when you deserved it not, whom I placed in 

the way to heaven, when I might have let you run headlong into 

everlasting misery, whom I drew from the jaws of death, to give 
16* 



186 



ON THE FIFTH COMMANDMENT. 



you life everlasting : and whom, from the slaves of the devil, 1 

designed companions of the glorious angels, and to share an 
eternity of happiness with me : and for you to persecute me, to 
draw my friends from me, to teach them wickedness, and promote 
their ruin. Ah ! dear Christians, what a resentment is this of 
the Son of God ? And yet how reasonable those cannot but own 
in their hearts, who have been the ruin though but of one soul. 

There was a time when he suffered persecution, even unto 
death, and he suffered it willingly, when it was for our good, for 
our redemption ! but this persecution, that strikes at him through 
the ruin of his friends, who are the price of his blood, and as he 
expresses himself by the prophet Zachary, (ii. 8.) as dear to him 
as the apple of his eye ; how can this be borne ? "What a re- 
sentment, and what a judgment they who are guilty of this crime, 
will find another day from the Son of God ! 

Scandal, as I said before, is a sort of murder, and certainly 
the worst of murders, because it murders the soul, and deprives 
it of its spiritual and eternal life. No sooner is sin committed, 
but death enters, and grace departs ; and the remains are only 
the carcase of a soul robbed of all its beauty ; and however it 
appears to men, it is hateful to the eyes of God. As far then as 
the soul is nobler and more valuable than the body, and as far as 
eternity exceeds short time, so far this murder is certainly more 
criminal than any other. If you take away your neighbor's reputa- 
tion, the damage no doubt is very great, and hard to be repaired ; 
bat it is only temporal, and such as, by good management, he may 
improve to his spiritual advantage ; patience will make it a step 
towards heaven. If you take away his life, the injury is truly 
great, but yet of itself it robs him only of the blessings of this 
world. It is true, if he be killed in mortal sin, let us not consider 
the loss, for it is above thought or imagination, his soul is ruined 
by the death of the body ; but if he then be in a good state, such 
as good Christians ought always to be in, it then only puts an end 
to the miseries of this life, and places him in the way to a better 



ON THE FIFTH COMMANDMENT. 



187 



Bat if you draw him into sin, you take away his spiritual life, 
you rob him of divine grace, which is not only the beauty, but 
the very life of the soul, and plunder him of all that he has truly 
valuable ; you draw him into a wretched snare, and persuade 
him to exchange his title to heaven for the purchase of hell : to 
banish the Holy Ghost, who reigned in his heart, to give the 
possession to the devil, and let him domineer ; to renounce the 
title of the child of God, with his fatherly protection, and all the 
blessings that attend it, to become a slave of the devil, under all 
the miseries that follow it ; and if he dies in that condition, as 
most do, the loss is above valuation. I say again, as most do, 
because our Saviour has said it ; (Matt. xx. 16.) for he declares, 
that out of many who are called, few are chosen ; he has said, 
(Matt. vii. 14.) the way to heaven is hard, and few find it; 
both which testimonies you will find more than once repeated 
in the gospel. It is an easy matter to draw others into sin and 
death, but a difficult task to raise them again to life, and the 
practice of virtue : the one is done by the weakness of man, but 
the other requires nothing less than the power of God. I only 
appeal to your own consciences, how great the difficulty of 
amendment is, how hard to break off an evil custom, and to 
change from a life of sin to a life of virtue. If it be not hard, 
all those who relapse into sin will be found inexcusable in the 
sight of God. What an injury then, what a great injury do you 
do another, when ycu draw him into sin, either by words or deeds, 
persuasions, or ill example ! and what an injury do you do your- 
self ! Which is the third reason that may increase your horror 
of the sin of scandal. Reflect often, dear Christians, on th( 
grievousness of this sin ; and petition heaven daily to grant true 
repentance to all such, whose sins you have occasioned ; and for 
yourself make this prayer continually, with holy David : " Cleanse 
me, Lord, from my secret sins ; and from those of others spare 
thy servant." Psalm xvii. 13. For only thus can you hope tc 
satisfy for what is past, and appease the anger of God. 



188 



ON THE FIFTH COMMANDMENT. 



DISCOURSE III. 

ON THE FIFTH COMMANDMENT. 
Thon shalt not kill. — Exod. xx. 13. 

I have shewn you, dear Christians, in the foregoing discourse 
that scandal was not only a spiritual murder, but also the worst 
of murders, because it deprives a soul of God, for whom she was 
made, and robs God of a soul which he has redeemed. I have 
also laid down how many ways it may be committed, both by 
evil discourse and bad example, and how grievous a sin it is, be- 
cause extremely injurious to Christ, whom it deprives of the 
labors and pains of his life, and the fruits of his death; very in- 
jurious also to your neighbor, because it robs him not of a short 
but of an everlasting life, and brings not only temporal, but an 
eternal death : it divests him of the just title he had to the joys 
of heaven, and leaves him in exchange the torments of hell. I 
promised likewise to let you see how injurious it is to the person 
who gives the scandal, which is the subject of this discourse. 

Scandal is extremely injurious to him who commits it ; that 
is, he who is the occasion of another's committing sin, is his own 
greatest enemy ; for all the injury done both to Christ and to 
his neighbor, will be all another day charged upon his own head ; 
and as he has been the unjust occasion of another's ruin, he must 
bear the weight of all, and answer for the soul, or souls, he has 
drawn from Christ, and drawn into their own ruin. For the in- 
jury he does to Christ, the curse of Christ will fall upon him. 
For the injury he does to his neighbor, the sins of his neighbor 
will fall upon him. Both these are but a sad prospect to one 
whose only and eternal happiness consists in pleasing and serving 
Christ, that he may reign with Christ; and in loving his neigh- 
bor, and promoting his salvation, that he may perpetuate bis love, 
%nd gain a second crown to himself, in reward of what he gained 



ON THE FIFTH COMMANDMENT. 



IS* 



for his neighbor : " For they that instruct many to justice, aa 
stars for all eternity," (Dan. xii. 3.) as Almighty God assures us. 

But the curse of Christ will fall on those, who, though their 
fault occasion others to sin, as the scripture expressly teaches : 
" Wo to the world, (says Christ, Matt, xviii. 7.) because of scan- 
dals, for it must needs be that scandals come ; but nevertheless, 
wo to that man by whom the scandal cometh." Luke xvii. 1. 
How terrible, dear Christians, is this wo from the mouth of the 
Son of God, who wants no power to execute his will, and revenge 
the injuries he receives from wicked and ungrateful men ! And 
how reasonable and equitable is this proceeding of Almighty 
God against them, who, having received their being, preservation, 
and redemption, from his goodness and bounty, use endeavors to 
seduce the souls whom he labored to save ! To what end did 
God send his only Son into the world, but to save souls? To 
what end were all his labors, his miracles, his preaching, and in- 
structions, but to save souls ? To what end was his planting the 
church, his dying on the cross, and sending down the Holy Ghost, 
but to save souls ? In a word, what other aim had heaven in 
the whole economy of the incarnation, but to save souls? Now, 
what other aim have those, who draw others into sin, but to 
oppose God in the greatest work of his mercy and goodness, and 
ruin those, for whom he spared not the life of his only Son tc 
save? What other end have all the pernicious principles of the 
world, of living as others live, and doing as others do? Better 
be out of the world than not to live like the world ; not to be 
singular, but complying and agreeable in company; not to neglect 
the time that will never return, but to spend their youth in plea- 
sure, and to leave old age for morose virtue and retirement. 
What other end have these but the ruin of souls? What other 
end have their profane and filthy discourse, but either to put 
modesty out of countenance, or to teach and improve evil, and 
ruin souls? What other end, in fine, has their scandalous be- 
havior, and bad example, in any kind, but to authorize wha> God 



190 



ON THE FIFTH COMMANDMENT. 



forbids, and to ruin souls ? Wonder not then the Son of God 
cries out, " Wo to the world, because of scandals ; and wo to that 
man by whom scandal cometh." Matt, xviii. 7. 

Let us, dear Christians, but give a glance at the many and 
dear obligations we have to our God, and the light of these will 
shew clearly the blackness of this crime, and the punishment it 
deserves; we will not name any temporal blessings, the evils 
from which we have been preserved, and the goods we have re- 
ceived both of nature and fortune, each far above the proportion 
of many others. We have received from him a double being, 
what we are by nature, and what we are by grace ; we are made 
and redeemed by him ; for when by the death which sin gave, 
we ceased to live to God, and lived only to our eternal ruin, his 
goodness brought him down from heaven to seek and save us. 
Here he spent his time and pains for our improvement, and stucK 
not to give even his life for our redemption, that we might once 
more live to him, and live to ourselves, by adding to the life he 
retrieved, the only true comfort of living in an eternity of happi- 
ness. 

Remember here the preference he gave to men before tha 
fallen angels, creatures, though equal in sin, yet nobler in nature, 
and left for ever to miseries ; the thought whereof is enough to 
make us tremble. And forget not the preference he has given 
you before thousands of your fellow creatures, whom he has 
chosen out of many, placed in his church, and furnished with all 
means of salvation, whilst millions are left in blindness, or infi- 
delity, and suffered still to sit in the shade of death, and only 
live in endless woes. And what is still more, though you see 
many others cut off before your eyes, in the midst of their days 
and sins, yet he has continued his mercies unto you until this 
moment of your life, notwithstanding your tepidity and care- 
lessness, nay, your wickedness, and even ingratitude for all this 
kindness. 

What showers of blessings are thesu that descend thus kindly 



ON THE FIFTH COMMANDMENT. 



191 



from heaven, sufficient to make fruitful the most barren, and 
soften the hardest heart, especially when all these are in order to 
greater and more lasting blessings, to dignify our nature, to 
entitle us to his own heaven, and to fit us for himself, that he 
may share that immense happiness with us, such as we are ! 
Whereas, he always was, is, and will be eternally happy, though 
we had never been. 

When you have seriously thought of this, and compared what 
you are, your own worthless nothing, to this vast, yet kind pro- 
fuseness of your God ; can you think a grateful acknowledgment 
too great a return ? Or should you employ the understanding, 
the heart, the goods, and the time you have received from him, 
to his honor, how small a proportion would this bear with the 
greatness of God's bounty to you ! When in reality, at the 
bottom, the employing of them in his service is entirely your own 
greatest interest, God has only the satisfaction thereupon to oblige 
you the more. 

But should there be any found, (as God knows there are but 
too many,) so far insensible of this goodness, so far from any real 
acknowledgment, that they return wickedness instead of gratitude ; 
so far from benefitting themselves by their happy circumstances, 
that through their great negligence, or incorrigible wickedness, 
they abuse them to their greater damnation. So far from being 
really taken with the happiness of heaven, Christ has purchased 
for us, and promised to innocence and virtue, that they choose the 
present satisfaction of earth, which sin affords, and willingly follow 
and secure these with the hazard of those. No doubt, they will 
another day reap the fruit of their choice, when " The Son of 
Man shall send his angels, and they shall gather out of hi* 
kingdom all scandals, and them that work iniquity, and shall cast 
them into the furnace of fire ; there shall be weeping and gnashing 
of teeth," (as we are assured by St. Matthew, xiii. 41, 42.) 

Grant them thus to carve for themselves, and tike what they 
like best ; let them have the pleasure of sin, and put heaven to 



192 



ON THE FIFTH COMMANDMENT. 



the venture ; let them deprive the Son of God of the satisfaction 
of saving their souls ; let all his pains and sorrows be lost on 
them. But when they contrive thus for others, when they are 
not content to make no return themselves to goodness, the mercies 
md patience of their God, but they will have others to be as 
insensible and ungrateful as themselves ; when they are not con- 
tent to ruin their own souls, but they must involve others in the 
same folly or madness ; when they are not content to lose them- 
selves the fruit of their redemption, but they must endeavor to 
lay waste all the mercies of God. When they thus contrive 
against Christ, and endeavor to disappoint his charity, and to 
make his death fruitless ; what do they deserve, what punishment, 
think you, will they have from the Saviour of men ? Whatever 
it be, no doubt it is terrible, and included in those woes which he 
has left behind him to strike with a just apprehension, and to be 
a continual warning to us ; " Wo to the world, because of scan- 
dals ; it is necessary that scandals come ; nevertheless, wo to that 
man by whom scandal cometh." Matt, xviii. 7. The blessing 
of God is joy to your hearts, because it comprehends all comfort ; 
but the curse of God must be a terror to our souls, because it 
includes all misery. Christ is sensible of the great injury he 
receives, and of all the damage that comes to our neighbor ; and 
therefore, " Wo be to that man by whom scandal cometh ; it 
were better for him, (says our Saviour Christ,) that a mill-stone 
was hung about his neck, and he cast into the bottom of the sea." 
"It were better for him," that is to say, this frightful and inevi- 
table death is a milder punishment than what those must expect, 
who corrupt innocence, or draw others into sin. Yes, certainly, 
whoever obstructs or prevents the mercy of God from its effects, 
though but on one soul, will find the weight of his justice upon 
their own. 

It was not often our Saviour pronounced those woes ; we find 
them sometimes against the Scribes and Pharisees, and one against 
.Judas: but the Pharisees were people that set themselves against 



ON THE FIFTH COMMANDMENT. 



193 



Christ, and all his charitable designs, they slighted his person, 
decried his doctrine, and vilified his miracles, that the people 
might not regard them, believe, and be saved. 

These Pharisees, though tney did not, like the scandalous 
person, aim to draw the people into vice, they endeavored to 
withdraw them from virtue ; though they, it may be, intended 
not their spiritual death and ruin, yet they designed to hinder 
them from hearing the word of life, whereby they might be saved, 
which, when considered, is equally prejudicial. Upon this ma- 
lignant spirit of theirs, our Saviour cries to them, " Wo to you. 
Scribes and Pharisees, hypocrites, because you shut the kingdom 
of heaven against men, for you yourselves do not enter in ; and 
those that are going in you suffer not to enter." Matt, xxiii. 13. 
And again in the fifteenth verse of the same chapter, " Wo to 
you, Scribes and Pharisees, hypocrites, because you go round 
about the sea and the land to make one proselyte ; and when he 
is made, you make him the child of hell two-fold more than 
yourselves." And this is but too often the wretched success 
scandalous persons have ; they go about to corrupt the innocent, 
and to draw them into their evil ways ; and in a little time, they 
outdo their teachers, and grow more infamous and expert in 
wickedness than their leaders, and become children of hell, twice 
%u bad as they themselves : and therefore, it is with just reason 
that Christ says, " Wo be to that man by whom scandal cometh " 

Judas, you know, was that apostate villain who betrayed his 
Lord and master, and delivered up the Son of God to his enemies : 
our Saviour says of him, " Wo to that man, by whom I shall be 
betrayed, it were better for him if he had never been born." 
(Matt. xxvi. 24.) And this we may say, with good reason, of 
those who employ their lives in sin, and causiig others to sin ; it 
were better for them they had never had life, than thus abusing 
it to their own and others ruin ; the time wfL come, when they 
shall know their doom, and know it to their cost ; all that is 
included in those terrible woes, Christ ha* left in the gospel fo* 
17 



194 



ON THE FIFTH COMMANDMENT. 



our caution. If the injury, dear Christians, done to Christ, 
draws all this upon him, who occasions another's sin, tne damage 
our neighbor receives will not be forgotten ; for as he is truly 
guilty, so he shall be punished for all the sins others shall commit, 
through his fault. 

It is a received doctrine among divines, that the accidental 
glory of the blessed in heaven shall increase every day, till the 
end of the world, as the seed of virtue they have left behind them 
multiplies and increases to the honor of God and the advantage 
of souls. So that as many as are preserved in innocence, or 
drawn out of vice to the practice of virtue, by the good example 
they have left, the instructions they have given, or the good 
books they have wrote, whereby sinners are daily converted, the 
just edified, and both improved in knowledge and piety, they shall 
daily receive an addition to their crown of glory, in proportion 
to the good they shall daily occasion by their labors. So the 
torments of the wicked shall be increased upon them, even till 
the day of judgment, in proportion to the sins that shall be 
committed through their bad example, or evil discourse ; by the 
lewd songs they have composed, dispersed, or taught others ; by 
the pernicious books they have wrote, or lent about, destructive 
to faith or good manners ; in fine, by all the evil principles and 
seeds of vice, which they have left, and which may grow up intc 
wickedness in thousands, both in their own time and future ages ; 
they shall receive, I say, an addition of torments to their damna- 
tion, for each sin that through their fault shall be committed, 
even to the end of the world. And this is one reason why there 
will be a general judgment besides that which passes at the 
moment after death. For as there are many virtuous actions, as 
the writings of the Fathers, &c, which will not, nor cannot have 
their full effect till the end of the world : so there are many evil 
actions, many pernicious and damnable principles, that will not 
be rooted out as long as there are men to be corrupted. The day 
of judgment will clear all; it will shew the virtuous cause from 



ON THE FIFTH COMMANDMENT. 



195 



whence proceeded so many good effects in the salvation of ihou- 
Bands, with the additional glory for each of these. It will also 
lay open the evil cause, with all its sad effects, in the damnation 
of millions; and though these have each their respective punish- 
ment, yet the ruin of their souls will be charged upon the authors 
of their crimes, and they in the increase of torments must bear 
the weight of each sin. 

If they who instruct others to justice shall shine like stars in 
heaven for all eternity, still increasing in lustre from day to day 
as they light more and more persons to heaven, or increase their 
virtue : those who teach others wickedness, or draw them into 
vice, shall burn in the flames of hell for endless ages, still in- 
creasing in torments, or receiving a deeper damnation, the more 
and more souls they ruin, till time shall be at an end. What 
thanks will those receive who have promoted the salvation of 
many ? And what curses must they expect from those who havtf 
too much reason to lay their damnation at their doors ? Theit 
bad example, their evil discourse, their promises, their encour- 
agememt, their persuasions, and the like, have been their ruin. 

King David repented with so much sincerity for the two sins 
he committed, that he had an assurance of pardon from the 
prophet's own mouth ; yet for the scandal he gave to strangers, 
which is expressed by the word blasphemy, he was severely pun- 
ished ; nevertheless, says the prophet, (2 Reg. xii. 14.) Because 
thou hast made the enemies of the Lord blaspheme, thy child shall 
die. And in punishment of his crime, his own son rebelled 
against him, abused his wives, turned him out of his kingdom, and 
persecuted him to death, and he was hardly restored, with the 
loss of above twenty thousand lives. 

Jeroboam, first king of Israel, did not only sin himself, but 
caused Israel to sin, and Almighty God never forgot the scandal ; 
for as often as he names the man, it is always with that hateful 
title, who sinned and made Israel to sin. 

Berengarius, who broached an heresy against the real presenoe, 



196 



ON THE FIFTH COMMANDMENT. 



and thereby led many into error, repented at last, retired out ol 
the world, and underwent severe penance for twelve years ; yet 
when he came to die, trembling he spoke to all present, I hope 
to find mercy with God for these twelve years' penance that I 
have done, yet I dread his justice for the scandal I have given 
the souls I have seduced ; and so he died. 

After all this, is it not astonishing to see those that know and 
believe this, so industrious to draw others into sin ? To make 
it their recreation to say or do such things as often ruin, and 
always endanger souls? To contrive to get others drunk, to 
inveigle persons into things that are evil, and laugh and rejoice 
when it is done? These are they of whom Solomon speaks, 
" whose ways," says he, " are perverse, and their steps infamous ; 
who are glad when they have done evil, and rejoice in most 
wicked things." (Prov. ii. 14. 15.) But are these Christians? 
Are they sensible of the grievous injury they do to Christ, the 
damage they cause to their neighbor's soul, and the vengeance 
they draw upon their own heads ? Was it for this Christ died 
for them ? Is this (worst of persecutions upon him and his) the 
return they make him, for their dearly purchased redemption ? 
Do they believe death will come, and judgment will follow, where 
Christ presides, and where they will be charged with the whole 
weight of the sins, or damnation of others, occasioned by them ? 

Take warning, sinful souls, from this moment, and continue 
not, like Jeroboam, in your evil ways, but repent seriously with 
King David ; and though you cannot expect to have the same 
assurance as he had, of the pardon of your sins, yet if you spend 
the remaining time of your life in fasts, in prayer, in alms, and 
retirement, as far as your circumstances will permit, you may say 
with Berengarius, at the hour of your death, that you hope for 
mercy at the hands of a good God, upon the account of the long 
and sharp penance you have done, though you cannot be withe ut 
fear of the justice of your rightful judge, upon the account of 
the sins you hav«* occasioned, and the souls you have ruined. 



ON THE FIFTH COMMANDMENT. 



And what I recommend to you above all, if , to let your change 
of life appear to the world, that you may edify or draw from the 
ways of sin, by the example of a serious and remarkable piety, as 
many as you have caused to offend God by your bad discourse, 
or evil behavior ; for nothing can atone better for the ruin of a 
soul, than the saving a soul. The most divine employment upon 
earth, says St. Denis, (De CoeL Hi. c. 3.) is to co-operate with 
God in the salvation of souls : nothing is more pleasing to God, 
nor of more concern to him, says St. Chrysostom, (Horn. 2. 40. 
in Gen.) than the salvation of souls : and it is his will, says the 
apostle, (1 ad Tim. ii. 4.) that all men should be saved, and 
come to the knowledge of the truth. Join then with Christ, 
and be as zealous in saving as you have been forward in ruining 
souls, and you may hope, after your pious labors, to be placed 
amongst those, who, for instructing others to justice, shall shine 
like the stars in heaven for perpetual eternities. 



DISCOURSE IV 

ON THE FIFTH COMMANDMENT. 
Thou shalt not kill.— Exod. xx. 13. 

There is, dear Christians, a third sort of murder committed 
by the tongue, viz., by calumny, detraction, slander, or backbiting. 
Here the murderer's aim is not to lay violent hands upon his 
neighbor, and to take away his life, as a mistaken point of honor, 
or some violent passion may suggest ; or to endanger his soul by 
drawing, or doing anything that may draw him into sin, as scan- 
dal too frequently does : but only to murder his reputation, or to 
lessen him in the esteem of others, which is effected by calumny, 
detraction, or backbiting. 

Man is born with so much pride (which usually grows up with 
him, and increases with his years) that be hardly bears b* 
17* 



198 



ON THE FIFTH COMMANDMENT. 



undervalued, or to see others preferred before him, in that 
wherein he values himself; and thereupon very often jealousy, 
anger, a little envy, a pique, a displeasure, or an unreasonable 
vindication of themselves, which are all rooted in pride, puts 
those, whose passions are not over-ruled by charity, upon de- 
traction, backbiting, or exposing their neighbor's faults, either 
directly or indirectly, of which others are ignorant, or seem to 
overlook: and this either to justify themselves, or to satisfy their 
anger, gratify an envious temper, or sometimes to raise their own 
credit from the ruin of others, vainly imagining they gain to them- 
selves as much esteem as they make others lose : as the wild In- 
dian kills a brave man, in hopes to inherit himself all the worth he 
destroys in another. And what is the consequence? It is some- 
times our neighbor's utter ruin, often his great damage, and 
always his prejudice more or less. 

There are some so strangely ignorant, or rather so wilfully 
blind, that they take nothing to be detraction, but the accusing 
a person falsely of some notorious crime, as adultery, fornication, 
or of such a theft, as if known would endanger his life. In any- 
thing else they make no scruple to talk freely of their neighbor's 
failings, especially when they have, or think they have, truth on 
their side, in all they say. 

There are others who fall into the contrary extreme, and are 
so nice of their neighbor's reputation, and so afraid of charging 
their own consciences, by doing him an injury, that they will not 
discover his failings, though it be to save his soul. A restless 
curiosity often sets them upon prying into their neighbor's actions, 
and they see and observe many things very blameable, which 
evidently tend to the ruin of their reputation and souls, or to the 
great damage of a third person, and they are religiously silent, 
and stand their friend till they see them ruined as to this world, 
and may be the next too : whereas a timely and private discovery 
of their condition to a parent, or some discreet and charitable 
oerson, might have prevented their infamy, and retrieved their 



Off THE jFIFTH COMMANDMENT. 



199 



souls; a seasonable admonition might have drawn them out of 
a dangerous company, and from ill-ways, and hindered great in- 
justices that fell on others. 

Let us now examine wherein the discovering our neighbor's 
failings is criminal, and wherein it is not ; that is, wherein it is 
detraction, and absolutely forbid by Almighty God, and wherein 
it is fraternal correction, and absolutely commanded by our Sa- 
viour Christ. The avoiding of the one, and performing the other, 
are equally Christian duties, founded in charity, and have no other 
end but our neighbor's good and advantage — to wit, the saving 
of his reputation and his soul. 

Detraction, contumely, slander, backbiting, and calumny, are 
usually taken for the same crime, though there is great difference. 
It is contumely to reproach a person to his face with some fault 
he has committed, or is presumed to have committed ; or to cast 
in his teeth some natural defect. On the contrary, it is detraction 
to speak ill of him in his absence, and to slander him behind his 
baok, so it is usually called backbiting. It is calumny only when 
a person is accused falsely, and charged with a crime of which he 
is really innocent ; but it is detraction to discover a fault of which 
he is really guilty, when it is to his prejudice, if it be private, or 
known only to few. Now, after all this — 

What is detraction? St. Thomas tells us, (2. 2. q. 73. a. 2.) 
that it is the blackening of another's reputation, or the reporting 
of a sin of a person capable to defame him, or lessen his esteem 
with others; and it is committed two ways, as the same saint 
tells us, directly and indirectly ; that is, sometimes it is barefaced 
and bold, and the detractor has no other intent but openly to be 
revenged of his neighbor, and to do him an injury, or to oblige 
some person or persons with a fresh relation of his infamy ; and 
sometimes it is concealed and cloaked under the appearance of a 
commendation. Here the detractor, though he may have as much 
malice in his heart, yet he would not have it appear, the more to 
gave his own credit, and not to expose his neighbor the less ; for 



200 



ON THE FIFTH COMMANDMENT. 



asually the poison sinks deeper, where the hearers are not apprised 
of the infection. 

Now, direct or barefaced detraction is committed four ways. 
First — By imposing a false crime upon any one. Secondly — By 
publishiag a true one, and discovering a secret sin. Thirdly — 
By aggravating the fault committed. Fourthly — By putting an 
ill construction upon a good action. Those then are guilty of 
detraction, who out of anger, malice, envy, the desire of revenge, 
to save themselves harmless, or to avoid their own infamy, lay 
the fault on others, and charge them with crimes of which they 
are not guilty. Thus often in this world knaves escape, and the 
innocent suffer ; and thus the guilty shelter themselves under 
the cover of their own crimes, which they falsely impose upon 
others, who are often destitue of means to clear themselves 
Thus innocent Joseph was falsely accused by Potiphar's wife of 
the crimes she herself was guilty of, as the scripture relates, 
Gen. xxix. And thus the modest Susannah was slandered by 
the two lecherous old men, as we read in Daniel. Upon this 
calumny, Joseph was cast into prison, and lay several years in 
chains. And Susannah, upon the evidence of those false wit- 
nesses, was condemned, and had been executed, had not Almighty 
God raised the prophet Daniel to discover the knavery, and in- 
form the court of the slander. 

There are others impatient upon a provocation, or even a just 
reprehension, and lash out every thing they know will vex their 
opposers, and often charge them positively with that for which 
they have not so much as well grounded suspicion. Thus when 
Sarah, the daughter of Raguel, as we read in the book of Tobias, 
chap, iii., chid her father's maid for a fault she had committed, 
she, instead of acknowledging and amending her fault, reproached 
her mistress with a false crime ; what, says she, you murderess of 
men ! will you kill me, as you have killed your seven husbands ? 
who were slain (by the permission of God,) by the devil Asmo- 
deus. Persons who allow passion to master reason and religion, 



ON THE FIFTH COMMANDMENT. 



201 



care not wliat they say, provided they can but gall those who 
have injured or vexed them. The more resemblance the calumnj 
has of truth the fitter for their purpose, because they wouod the 
deeper : the more credible the matter appears, no matter how 
false, if there be but circumstances to give a color to the slander. 
Tf I am guilty of this, say they, I did not do so, and so I was 
not found in such and such company, and the like. 

There are also others, whose aim is secretly to undermine their 
neighbor; so they raise many suspicions of him, construe his 
actions in the worst sense, and fail not to turn and improve 
every circumstance to his ruin : thus the princes of the Philis- 
tines so poisoned the mind of Agris, king of Geth, by their sur- 
mises and injurious reports of David, (1 Reg.) that he took his 
employment from him, and sent him out of his country. This 
is but too common an effect of detraction, and people inferior to 
kings are imposed upon, and many innocent persons are thus 
brought to misery, infamy, and ruin. Though there are still in 
the world Josephs and Susannahs, Sarahs and Davids, that is, 
persons as truly innocent as they, and as severely censured, yet 
there are not always Daniels at hand to discover the knavery, 
and free the innocent; their cause is put off to another court, 
and will only be tried at the bar of heaven, where virtue shall 
triumph, and calumny receive its deserved punishment. 

A second way of detraction is, when a person discovers to one, 
or more, the secret sin or sins of another ; this way, as well as 
the former, is always a mortal sin ; if the fault published be in- 
famous, as commonly all mortal sins are. The sin is increased, 
when the discovery is made out of envy, malice, or revenge ; but 
something more excusable, though always sinful, when it happens 
merely out of a talkative humor, and a certain itch of publishing 
their neighbor's faults. 

This manner of detracting, though it be not quite so wicked 
as the former, yet, I am persuaded it sends more to hell, because 
it is more common, and restitution seldom made, prsons being 



202 



ON iHE FIFTH COMMANDMENT. 



unwilling to undergo the humiliation of being counted detractors, 
and of unsaying what thej have said. I know they have not the 
remorse of conscience from this manner of defaming, because 
£hey cry, they report nothing but what is true : I must needs 
own, if its being true would take off the infamy, they might have 
some reason for what they say, but the contrary is too apparent ; 
for persons lose their reputation as effectually by the publishing 
of the sins of which they are really guilty, as of those they are 
not, and lie under an equal censure. 

There are some persons so given to this sin, that they no sooner 
come to the knowledge of another's fault, but it burns within 
them, and they cannot rest till they have acquainted some confi- 
dent, and wretchedly oblige one or other with the whole history. 
" They are like women in labor," as Almighty God tells us by 
the mouth of Ecclesiasticus, " in continual pain till they be deliv- 
ered of it." Do not you hear, say they, what such a one has 
done ? For my part, I could never have believed it of him, but 
it is too true, and if you will promise me not to speak of it, I 
will tell you. Then comes out the obliging secret, which probably 
is the ruin of both their souls, as well as their neighbor's repu- 
tation. Certainly, did Christian charity rule in the heart of such 
a one, or had he any real design to have it buried in oblivion, he 
would let it die in his own breast, and never put it to the hazard 
of having it blazed about by another. What security can he 
have that his friend will keep it secret, when he could not himself? 
It is the usual fate of such secrets, when once let out, to be in a 
few days, if not in a few hours, the public talk of the town ; 
and their neighbor's infamy, under the obligation of saying 
nothing of it, is as effectually published, as if it were cried in the 
market. There is something so enticing in the secret, where our 
neighbor's reputation is concerned, that those who know it not 
are as eager and greedy tc hear it, as those who know it are to 
tell it. 

A third way of detracting, is by aggravating the fault com* 



ON THE FIFTH COMMANDMENT. 



203 



mitted, or by adding some suspicions, conjectures, or malicious 
inferences of their own. Thus we see (as it is related in the 
second book of Kings, c. xiii.) when Absalom had invited all his 
brothers to an entertainment, and had killed Ammon only, the 
report was immediately carried to David, that Absalom had killed 
all the king's sons. 

Thus people do, but too often, relate their own imaginations 
for matter of fact ; sometimes what at first was reported only as 
doubtful, becomes by second or third-hand relators absolutely 
certain ; and what was little at the beginning, increases so strongly 
by telling, that in a short time a molehill swells to a mountain. 
As little brooks, the farther they run, the larger they grow, and 
before they have gone many miles, become great rivers ; the addi- 
tion of some malicious circumstances, from their own suspicion 
brain, makes that often look very black which had no great harm 
in it when committed. 

Besides, bare truth on the one side, is seldom worth the hearing ; 
and on the other, few care to tell a silly long story. Unless, 
therefore, there be something reflecting in what they say, they 
know it will not be diverting ; when the fact therefore discovers 
not sufficiently our neighbor's weakness, or exposes his folly, they 
add what is wanting to grace the relation, and please the hearers. 
Thus discreet and virtuous persons are frequently ridiculed and 
injuriously treated, and their supposed failings become a by-word 
to divert them at idle hours. If persons would consider how 
they would like to be served so themselves, they might conceive 
Mie injury they do others. 

A fourth way of detraction is, by putting an ill construction 
upon a good action. Some persons' inclinations are so maliciously 
turned, that when they cannot find a flaw in their neighbor's 
actions, they will endeavor to blacken the intention and design 
of them. Thus the devil behaved himself, after he had been 
round the world, and Almighty God had asked him, "Hast thou 
considered my servant Job, that there is none like him in the 



204 



ON THE FIFTH COMMANDMENT. 



earth, a man simple and upright, and fearing God, and avoiding 
evil, and still keeping his innocence ?" (Job, ii. 3.) The devil 
was sensible of the truth, and could not deny a tittle, yet he 
gives a malicious turn to all. It is not for nothing, says the 
devil, that J ob fears his God ; have you not fenced him round 
with blessings? Have you not given him health and wealth, 
large possessions abroad, and all happiness at home, in the comfort 
of dutiful, and the finest children of the east ? Dc but stretch 
forth your hand against him, and take from him what he has, and 
you will soon see he will be like his neighbors ; he will curse you 
to your face. This no doubt was evidently false, yet it served 
the devil's turn; he was sufficiently convinced of Job's virtue, 
yet he would never give him a good word. And thus it is ma- 
licious and disorderly persons cast an envious eye upon those 
whose real virtue eclipses all they pretend to. When they are 
so far outdone by them, that their truly Christian lives become a 
reproach to their irregularities and disorders, though they cannot 
deny what is apparent to the world, yet they will endeavor to put 
an ill construction upon them, and, as far as they are able, to 
tarnish them with an ill, or less commendable intention. If they 
are frugal and moderate in their expenses, avoiding excess and 
intemperance, they will tell you, that it is not out of virtue, but 
a sordid, covetous humor ; had they a heart to part with the 
money, they would make another figure. If they are pious and 
devout, they will attribute a great deal to hypocrisy ; if they are 
as good as they appear to be, it is so much the better for them, 
but I can tell you how they served me, then you yourself shall 
be judge. Then out comes, it may be, a little indiscretion, or 
some story or other to their disadvantage, and this must be a rule 
and standard to measure all their other actions by. There is no 
virtue so eminent, but detraction will reach it ; no life so blame- 
less, but slander will make or find a flaw in it ; no actions so 
charitable, or intentions so pure, but jealousy or envy will reproach 
or stain them with some self-ended or sinister design. Out 



ON THE FIFTH COMMANDMENT. 



205 



Saviour's own life and actions are a convincing proof of what I 
say. Did not the Pharisees blame and misconstrue his actions, 
and revile innocence itself? If he was a good man, say they, he 
would not break the Sabbath. Again, " Do not we say well, that 
thou art a Samaritan, and hast a devil ?" (John viii. 48.) with 
many aspersions related in the gospel. So much spleen is lodged 
in an envious breast, and so much gall lies under a detracting 
tongue ; no wonder then the best of human actions are often 
misrepresented, when those of the Son of God are so severely 
censured. 

Besides these four open and direct ways of calumny, there are 
four other indirect ways of detracting : First — By denying the 
good our neighbor has done. Secondly — By lessening what he 
has done. Thirdly — By a cold commendation. Fourthly — By 
silence only. By these ways, though the slander be less apparent, 
it is not less injurious ; for herein the detractor's aim is not to 
spare his neighbor's reputation, but his own ; he would do him 
an unkindness, but would not appear to do it ; they want no 
will to slander, but would not have the infamy of being reputed 
slanderers. 

First, then, though they will not discover or impose a crime 
upon others, yet they will conceal or deny the good they have 
done, and this out of emulation, envy, or ill will. Thus when 
the company is much upon the commendation of a deserving 
person, they will tell you, they cannot think him to be so just, so 
honest, so charitable, or the like ; to do this, or that, or the other ; 
or upon some disobligation, or some advantage they propose to 
themselves, they will deny him to have such commendable quali- 
fications as he really has, and is reputed to have. To my certain 
knowledge, they will tell you, he is not the man the world takes 
him to be ; for my part, I cannot think him fit for such a charge ; 
nor to be suffered in such an employment, or that he has parts to 
manage such an affair to the advantage of those that employ him, 
fcc. Now, when this is contrary to truth, if the party injured 



i06 



ON THE FIFTH COMMANDMENT. 



comes to no great damage, the detractor no thanks to him ; but 
if he does, besides the recalling of the slander, he is obliged to 
repair the injury he has unjustly occasioned. 

This manner of detracting happens sometimes without any 
words, or derogating expressions, by signs only. Thus when 
they hear the honesty, integrity, or capacity of a person they are 
no stranger to, much commended, they shake their heads, or so 
time a malicious smile upon all that is said, that they sufficiently 
signify he deserves not such a character, though in reality it be 
nothing but his due. 

A second way of indirect detraction consists in lessening 
the good they know of another. When they are really sensible 
of what their neighbor deserves, and have not the face to deny 
the apparent truth, they make use of all the arguments they can 
to lessen the value and esteem of his worth, and endeavor to 
bring down a mountain to a molehill. For as charity makes 
the most of every good quality, envy makes the least ; as charity 
hopes the best, envy always suspects the worst ; and as charity 
covers a multitude of faults, envy exposes as many. Another 
way of lessening our neighbor's worth, is by balancing it with 
his imperfections. There are, and they know many excellent 
qualifications in those they think rival or outdo all' they pretend 
to, and they are too visible to be denied ; what do they then do ? 
They hear of some imperfections, some oversights or indiscretions, 
and they shall be always upon these, and use them as a counter- 
poise to weigh against the glory of the other. This sort of de- 
traction resembles the stone that fell upon, and beat down the 
famous statue mentioned in Daniel, (Can. ii. 32, 33.) whereof 
the head was of fine gold, the breast and arms of silver, the 
belly and thighs of brass, the legs of iron, the feet part of iron, 
and part of clay. The stone fell not on the golden head, nor 
6ilver breast, nor on the brass, nor iron, these would have stood 
the shock, but on the feet of clay, broke them, and so beat down 
the whole statue. If their neighbor have a head of gold, that 



ON THE FIFTH COMMANDMENT. 



201 



is, if he has wisdom, understanding, and prudence ; or if he hai 
wit, beauty, and discretion, you shall not hear a word of these ; 
if he or she have a silver breast, or arms, a candid heart, much 
worth, and sincerity, if they have breeding, a modest behavior, 
if they are virtuous or prudent managers, &c. nothing of this 
shall be mentioned in their praise. In fine, what other qualifica- 
tions soever they have, though less glorious, and, as it were, of 
an inferior metal, of brass or iron, they shall not be touched ; 
but if they have feet of clay, that is, if they have any imperfec- 
tions or small failing, they fall upon these, and, through their 
weakness, endeavor to overthrow all the rest. This stone was 
cast down without hands, from the mountain, (of passion or envy) 
that is, none were seen ; this wants not a resemblance in the 
detractor, for he is never willing to appear, and always talks be- 
hind their back. It is strange, that, in the law of grace, where 
charity should rule our hearts and words, that we cannot find 
amongst all those commendable qualities, one flower to fly to, like 
the bee, and suck some honey thence, for the improvement of 
the hearers : but like beetles, always dwell in the dunghill, 
raking up and exposing their neighbor's imperfections. 

A third way of detracting is by a cold commendation : thus 
being asked about such an one's behavior, or some worthy or 
commendable action, which they know he has certainly done ; 
they will reply coldly, and tell, that indeed some say so, it is the 
report ; but if it be really true, they are much changed from 
what they were ; if they are saints, it is but lately * or they will 
come out with half a commendation, which has no other end but 
their greater disparagement. She is a very virtuous and modest 
young woman, and I have all imaginable esteem for her, but I 
think she was overseen or surprised on such an occasion. I take 
him to be a judicious person, and a worthy good man ; hut I fear 
he was too selfish, and a little treacherous in such a business. 
These, and such like huts that come in the end, are like the sting 
in the serpent's tail, that always carries poison in it. These 



208 



ON THE FIFTH COMMANDMENT. 



great, and high praises, which are concluded with real reflections 
upon the lives and manners of others, are like the raising of a 
workman's axe, which is only to cut the deeper. Now these 
murderers of men's reputation kill none but those whose funeral 
sermon they make beforehand. 

The last way of detracting is by silence only, when occasioned 
by envy or malice. Here where a person is upon his preferment, 
or lives by his reputation, is much commended upon the general 
esteem he has in the world, and really deserves it ; if in the 
mean time some in the company to whom his character cannot 
but be well known, as being a neighbor, or a particular acquaint- 
ance, maliciously says not a word to second the discourse ; or, 
being asked his opinion, he returns no answer ; is not this silence 
equivalent to a disparagement, especially when there is no 
apparent reason to suspect a grudge at the bottom. 

Besides, there is another silence much more pernicious, and 
this is, when the detractor names nothing in particular, but gives 
broad hints of something considerable that he can discover. Well, 
such and such a one, say they, must hold their tongue before me, 
they are sensible what I know of them : they had not best meddle 
with what concerns me, for they know I can tell tales if I please. 
This, T say, is a most pernicious way of defaming, because it 
makes the hearers often suspect much worse, and more than the 
detractor means, and puts them upon an itching curiosity to know 
the particulars that are hinted at. 

Here, dear Christians, you have seen what detraction is, and 
how many ways it is committed. Let me conjure you to clear 
your conscience for what is past, and to put a stop to the like 
wickedness, that you murder not for ever your own souls, by 
ruining or considerably prejudicing your neighbor's reputation ; 
that charity may dwell there, where envy and passion have 
reigned, that you may endeavor to remedy, and not expose your 
neighbor's failings. This, as it is your great duty, I wish it may 
Oe your only end in speaking of his failings. 



ON THE FIFTH COMMANDMENT. 



DISCOURSE V. 

ON THE FIFTH COMMANDMENT. 
Thou shalt not kill.— Exod. xx. 19. 

There are, dear Christians, many ways, as you have already 
Been, whereby we may defame our neighbors ; by imposing a false 
crime or defect upon any one ; or by magnifying a real fault ; by 
divulging a secret sin, how true soever : or by putting an il 1 
construction upon a good action; by denying, or maliciously 
concealing, or very much lessening his good actions or qualifica 
tions to his real prejudice, or considerable disparagement. 

From all and each of these heads arises the obligation of resti- 
tution, of honor, and reputation, and also temporal damages, if 
rmy are thereby occasioned. So that not only those are bound to 
this reparation of honor, who, out of ill will or mistake, accuse a 
person falsely of a crime, or, what is almost equivalent, very much 
augment a real fault ; but also those who speak nothing but the 
truth, when they discover or divulge a private sin ; because this 
is really defaming and violating another's right ; for certainly a 
man has a right to his reputation, till he has lost it by his own 
fault. Now as long as his sin is private, though he be guilty in 
the eyes of God, he is innocent before men ; and what honor 
soever he has lost with God, he has lost none with men. Those 
then that divulge this sin, (though it be to one person,) defame 
him unjustly before men, and are obliged, as far as they are able 
to restore his good name. 

You know that the sacrament of penance is that means, and 
the only means left by our Saviour for the remission of the sins 
which we commit after baptism : " But except you do penance,' 5 
Bays Christ, " you shall all likewise perish." (Luke xiii. 5.) But 
there is this difference between the sins we commit against God ; 
those we commit against our neighbor, that true repentance 
18* 



210 



ON THE FIFTH COMMANDMENT?. 



joined with a clear and faithful confession, is a sufficient dispose 
tion to obtain of God pardon for those faults, whereby we only 
offend him. But when we have also injured our neighbor, either 
in his goods, or in his good name, which is more valuable, then 
sver and above this disposition, restitution is to be made to him 
as far as we are able ; restitution of his goods, if we have stolen, 
cheated, or any way detained them from him ; restitution of his 
honor, if we have taken it away, or considerably lessened it, by 
backbiting, slander, detraction, and the like. Without this, do 
what penance you please, spend your days in sorrow, and your 
nights in tears, as David did ; put on sackcloth and ashes, and 
wear them all your life ; pour forth your soul to God in prayer ; 
mortify your body by continual fasting ; give all you have to 
relieve the poor, and confess your sins with all imaginable sorrow ; 
all this will obtain no pardon from God without restitution ; all 
this, without it, will be only a vain and fruitless penance, like 
that of Esau, like that of Antiochus, and like that of the repro- 
bate. This is a certain and an undeniable truth, that no sin of 
injustice whatever, wherein our neighbor is considerably injured, 
either in his goods, or in his reputation, can be forgiven without 
restitution or reparation, as far as we are able. 

If then you have divulged a secret sin of your neighbor to one 
or more, which you know him or her to have committed, and they 
thereby have lost their honor, reputation, or credit, in the world, 
and proves a considerable detriment to them : if you have im- 
posed a false crime upon any, and laid that to their charge of 
which they are not guilty : if you have, out of envy or ill will 
discovered a private defect, though no sin, or imposed a false one to 
their real damage : if you have sowed discord by your stories, and 
occasioned misunderstandings, animosities, dissensions amongst 
friends, neighbors, or families, you must have the humiliation to 
recall and unsay what you have said, before whom you have said 
it, and the justice to repair the damages you have unjustly caused. 
And you must also use your best endeavors to reconcile those you 



ON THE FIFTH COMMANDMENT. 



211 



have set at variance, and to renew a friendly correspondency 
between them. 

This, no doubt, is hard to flesh and blood, and so great an 
humiliation to our pride, that I fear it is seldom done as it ought 
We hear frequently of much detraction, but little restitution ; we 
f*en hear of persons taking up injurious reports very lightly, 
divulging of them as indiscreetly, and no reparation made. We 
often hear of persons railing at one another, and in their quarrels, 
or falling out, divulging their secret faults, or charging them 
upon weak grounds with very great sins. But when do we hear 
of these making restitution, or asking pardon, for the injuries or 
disgrace their indiscretion, their passion, their envy, or malice 
has occasioned ? 

And yet not to do it is to renounce heaven ; not to do it is U 
forsake the way of salvation, and all hopes of ever seeing God, 
(Eccles. xxviii. 30.) " Take heed, lest thou slip with thy tongue 
and fall in the sight of thy enemies, who lie in wait for thee, ana 
thy fall be incurable unto death." 

But suppose you have so much sense of another world, as not 
to forsake all pretension to heaven, and to run headlong into hell, 
but that you are willing to submit to all the humiliation your 
forward, indiscreet, or unbridled tongue has drawn upon you, 
and that you are resolved to unsay what you have said, and, as 
far as you are able, to re-establish those you have injured, in the 
same credit and reputation which they had before you took it 
away, that your neighbor may suffer nothing through your disor- 
derly life and ungoverned passion. Grant, I say, you have so 
much Christianity in you, and such a sense of your soul, as to do 
your part, do you think that you will prove successful in your 
recantation? Will the malicious world, that is so easy in credit- 
ing evil of your neighbor, and so backward in owning any thing 
that is good of him, believe what you recall or disown ? Will the 
wicked world, that rejoices to hear of miscarriages in any, believe 
vou, when you proclaim your own faults, and their innocence ? 



212 



ON THE FIFTH COMMANDMENT. 



Will the envious world, that hearkens with so much eagerness fcs 

what is amiss, and feeds upon evil, concur with you to restore a 
lost reputation ? Or will the censorious world, that criticises and 
finds many faults, even with our best actions, suffer itself to be 
undeceived when you own your error ? The world will be apt 
to attribute your change of language to the wrong cause, not to 
four desire of doing justice, and owning the truth, but to some 
motive of interest, to the hopes of gaining, or the fear of losing 
something by them ; and, therefore, they will say to themselves, 
it is not their innocence, but your interest, puts you upon unsay- 
ing what you have already said. But grant you prove so happy 
as to undeceive some, you have little hopes to work the same 
effect in thousands of others, whom the contagion of your slander 
has infected. Can you then re-establish this ecclesiastic, that 
married women, this young maid, that servant, this tradesman, 
&c, in the same credit and reputation which they had before your 
slander ? Can, or will you repair the losses they have suffered 
by your malicious tongue ? These blackmoors your indiscretion, 
envy, or passion, has made, can you wash them white again ? 
Or, will all your future commendations take out the stains, which 
an ill and undeserved character has fixed upon them ? " Take 
heed, lest thou slip with thy tongue, and fall in the sight of thy 
enemies, who lie in wait for you, and thy fall be incurable unto 
death." Eccl. xxiii. 30. Moses, as we read in Exodus, (chap, 
iv. 3, 7.) to show king Pharoah, by some miraculous action, that 
his commission for delivering his people was undoubtedly from 
God, cast down the stick he had in his hand, and turned it 
immediately into a snake : he took it again by the tail, and 
changed it into a stick, as before. The Egyptian magicians had 
not altogether the same success : they flung down each their 
sticks, and by their charms, turned them into snakes, but they 
could not change their snakes into sticks n^sai, Moses's rod 
devouring them all. The deviPs art, says Oru -5, can turn good 
into evil, but cannot change evil into good, i turn the 



ON THE I [FTH COMMANDMENT. 



213 



sticks into snakes, but could not change snakes into sticks again. 
So the credulous and hasty, the wicked and envious detractor;; 
can easily disfigure a person of honesty and worth ; and herein, 
God knows, they are generally but too successful. But they 
cannot so easily restore him to his former shape and credit ; in 
all probability he will never again make the same figure in the 
world. They can turn a person of virtue and sober principles 
into a serpent, and make him pass for a man we ought to have 
an horror of; but they cannot disabuse the world again, and 
make them take him for what he really is, a man of piety. It is 
easy to raise a calumny on a married woman, or a young maid, 
and upon slight grounds, report them to be dishonest, and the 
report shall be devoured immediately by all the neighborhood, 
far and near; but it h not so easy to clear their reputation 
though never so innocent, and to restore their good name, of which 
they have unjustly robbed them. 

It is no hard matter to fix a disadvantageous character upon 
any person whatever, from the highest to the lowest rank of men 
and women, and in all sorts of sins and defects, to which human 
frailty is liable. But daily experience shews us, that it is not an 
easy task to remove what a detracting tongue has once fixed, 
especially if there be any, though small grounds, for the asper- 
sion. The world is so corrupt, that evil impressions, as they are 
received more willing, sink the deeper, and are therefore hardly 
removed : so that the Machiavilian maxim will generally prove 
true: Detrahe fort iter, et aliquid adhoerebit ; fling dirt enough 
upon a man, and something will stick by him. And, therefore, 
whenever slander has turned a man into a serpent, he will in all 
probability, in the eyes of the world, remain a serpent for the 
rest of his life. 

And thus we daily see what misunderstandings, what animosi- 
ties, discord, and breaches of charity, are occasioned amongst 
friends and acquaintance, by an indiscreet intercourse of stories 
to and again, and how difficult an undertaking those meet with, 



214 



ON THE FIFTH COMMANDMENT. 



who, out of charity, endeavor to calm all, and renew a friendly 
correspondence, such as may be cordial, and not mere ceremony 
However, dear Christians, though it be morally impossible to 
repair the injuries our neighbor has suffered in his reputation, so 
as to restore him to his former esteem ; yet this difficulty dis- 
charges not the detractor from the obligation of doing what he 
is able : for though the wounds which calumny make, are never 
healed without a considerable scar, yet better so healed than not 
at all. And this obligation is four-fold : first it is indispensable ; 
secondly, it is personal ; thirdly, it is not to be supplied by any 
other penitential act ; fourthly, it is pressing, it will not allow of 
delays. 

It is indispensable ; for though the power which Christ has left 
to his church be great and universal, yet she cannot exempt any 
person, who has injured his neighbor, from doing him justice, as 
for as he is able ; so she cannot excuse the detractor from the 
obligation of doing what he can to repair his injured neighbor's 
reputation. He may come to confession with tears in his eyes, 
with a heart pierced with sorrow for his fault, and a firm resolu- 
tion also never more to detract. All this will not justify him. 
With all this he will be damned, if he refuses to recall hie slander, 
and make reparation as far as he is able, for the injury he has 
done his neighbor ; for, till justice is satisfied to the best of our 
power, we can never hope to see the face of God, for injustice 
cannot enter into heaven. 

But, this obligation is not only indispensable, but also personal ; 
you must discharge it yourself ; you can neither have it supplied 
any other way, or by any other person. As the report is known 
to have come from, or have been spread by you, it will continue till 
it be known to be recalled by you. Had you cheated any, or stole 
their money or goods from them, you might contrive to make 
restitution, and conceal your fault. You might get a friend or a 
confessor to do you that kindness, and preserve your credit. But 
this is a theft of which you are known to be the author; there- 



ON THE FIFTH COMMANDMENT. 



215 



fore, till you yourself unsay what you have unjustly and inju- 
riously said of your neighbor, his infamy and your injustice will 
certainly continue. 

But you tell me you cannot overcome yourself, you cannot 
stoop to this humiliation, to eat your own words, and discredit 
yourself. What will the world take you to be ? Your repent- 
ance, methinks, should now put you in mind what you have made 
the world take your neighbor to be. If you have not been 
ashamed to do him an ill turn, why should you now blush to do 
him justice ? If you have been so wicked as to take away his 
good name, the sorrow you now have of your past fault will fur- 
nish you sure with so much virtue as to restore it. Alas ! it is 
in vain to dispute it with yourself ; you can never appease the 
anger of God, till you have discharged this duty. With what 
face can you approach to the throne of mercy to ask forgiveness, 
whilst the injuries you have done your neighbor are still unre- 
talled by you, and fresh in his mind ? How can you sue for par- 
ion from your common father, whilst the blood of your neighbor's 
murdered reputation is not yet stopped, but cries aloud to him 
for vengeance ? 

This duty is not only indispensable and personal, but so strict, 
that nothing can supply the want of it. In other cases, prayer, 
mortification, fasting, and alms-deeds, are powerful means to ap- 
pease the anger of God. Moses, we read, interposed and prayed 
for an idolatrous people, &nd God heard his prayers, and forgave 
them. The wicked Ninevites had recourse to penance ; they 
fasted, and put on sack- cloth and ashes, and God reversed their 
sentence. He recalled his threat, and spared the people, being 
appeased by their voluntary mortifications. Alms-deeds too are 
a powerful means to cleanse us from sin. " Give alms, (says 
Christ, Luke xi. 41.) and behold all things are clean unto you." 
" Water quencheth a flaming fire, and alms resisteth sins," (says 
Ecclesiasticus, iii. 33.) But here, should you, alas, join nights 
and days, and spend them all in prayer ; should you give all you 



216 



ON THE FIFTH COMMANDMENT. 



have to the poor and spend the remainder of your life in penance, 
and all the mortifications discretion will allow; if at the same 
time, you resolve and endeavor not to restore the honor and repu- 
tation of which you have injuriously robbed your neighbor, your 
prayers, your tears, your fasts, your mortifications, and your alms 
will be all lost : God will never regard them ; It being an un- 
deniable maxim, that the sin is never forgiven, unless the injury 
be repaired, as far as you are able. 

And this is to be understood of all sins of injustice whatever, 
whether occasioned by robbery, stealing, cheating, either in bar- 
gaining, gaming, miss-reckoning, detaining what is not our own, 
not paying just debts ; giving away, or making use ourselves of 
what belongs to others ; or, in fine, defrauding any person what- 
soever, from the highest to the lowest, of what is their own ; 
whether you be author, assistant, or only encourager and partaker 
of the injustice ; for the sin cannot be forgiven, unless the injury 
be repaired, or the party injured remit the obligation. 

The fourth and last condition of this obligation is, that it is 
pressing, it cannot be deferred and put off from time to time ; for 
herein delays are particularly prejudicial. The longer an ill 
report continues, the more it spreads, and always augments by 
time ; it is like that water the prophet Ezechiel mentions, which 
at the entrance was but up to his ancle, but increasing as he 
advanced he found, before he had gone far, that it was above his 
head. Or it is not much unlike that fire of which St. James 
speaks, that, at the beginning, appeared but little, yet carried by 
the wind, in a short time consumes the greatest buildings, and 
lays whole streets in ashes. It may be, those who first bring 
into question their neighbor's reputation, are not certain of the 
fact, but only from probable circumstances, or rash conjectures, 
leave in their hearers strong suspicions of his guilt ; but those to 
whom the relation is made, will say to themselves, to be sure he 
is guilty ; and so they will report it about. Alas ! if a stop be 
not soon put to this torrent that is continually increasing, tlria 



ON THE FIFTH COMMANDMENT. 



poor man or woman's credit will soon be buried under tne water 
If you put not out quickly this fire, that flies from house to house, 
in a little time there will remain no more of a well-grounded 
reputation than a few ashes. You ought therefore, as soon as 
possibly you can, to recall what you have indiscreetly, rashly, or 
maliciously spoken to the prejudice of your neighbor's reputation, 
in any considerable matter. 

Now, if this be undoubtedly our indispensable obligation, we 
ought to be extremely upon our guard, for fear we fall into any 
sin of injustice, either in words or deeds ; that we neither rob 
our neighbor of his good name, nor his goods ; either out of an 
itch of punishing his faults, a tattling humor to lessen him in 
the world ; or out of a covetous temper, to enrich or better our- 
selves by what we rob him of; for, besides that we are account 
able to God for the sin, we are also accountable to our neighbor 
for the injustice. The humiliation of asking him pardon, and 
unsaying what we have said, is enough to imbitter the sweetest 
revenge, and certainly outweighs all the satisfaction of publishing 
his private faults. And the restoring of what we have taken, 
disposed of, or detained unlawfully, either in money or money's 
worth, robs us of all the fruit of our injustice, and nothing re- 
mains with us but the guilt of our sin, and the punishment due 
to it, which infallibly must be undergone in this life, or more 
severely in the next. For not to make satisfaction is entirely to 
renounce heaven, and deliberately to make choice of hell. 

Those whose judgments are so thoroughly depraved, as to 
persuade themselves that there is no God ; or if there be, that 
he does not punish wickedness; that he regards not what passes 
in this world, or that sin does not separate them from him, may 
reap some temporal advantage from the fruits of injustice ; but 
they will pay dear for it, when they shall be forced to suffer 
eternally without being able ever to satisfy. 

But Christians who believe in God, and that there is a heaven, 
know that injustice in any kind cannot enter there : and tha> 
19 



218 



ON THE FIFTH COMMANDMENT. 



they must recall what they have divulged to another's prejudice, 
or laid wrongfully to his charge ; that they must divest them- 
selves of what they have unlawfully taken, or unjustly detain 
from any whoever they be, poor or rich, master or servant, or 
they shall never enter into that happy abode prepared for the 
just. Of all sins then, injustice in a Christian is not only wicked, 
but indiscreet above expression. 

Tell us then, what must we do who have defamed or slandered 
any person? How must we restore their good name? The 
answer is much easier than the practice. Tell me what you 
would do, if any one had defamed you? Would not you en- 
deavor to find out the author, and make him or her recall what 
they have said ? Would not you write to your friends and ac- 
quaintance, and make many visits here and there to clear your- 
self from the aspersion, and justify your innocence? Would 
you not in all company, beat down the injurious report, and shew 
how false and groundless it was ? Have the like compassion for 
those you have injured, and be as solicitous to regain his or her 
reputation, as if the case were your own. Be not content only 
to own your fault, but ask forgiveness of the party you have in- 
jured : and then do your best to disabuse the neighborhood, and 
all those to whom the report of their infamy has reached. 

But it may be, they will not credit me when I go to unsay 
what I have already said ; or, should I disabuse some, how many 
hundreds will still retain an ill opinion, and will never be per- 
suaded to the contrary? This, I fear, is but too true; and 
therefore, it ought to give us a horror of this sin. Nevertheless, 
you must do your best, and if you can disabuse any, it is well ; 
if others still continue obstinate in their ill opinion, they must 
look to it. Wo be to them who believe you unto evil, and will 
not believe you unto good ; who believe you when you slander, 
and will not believe you when you make satisfaction. Your com- 
fort is, when you have done your duty, not you, but they, must 
answer for the misbelief. 



ON THE FIFTH COMMANDMENT. 



219 



I had rather do anything than this : I will fast, I will pray, 1 
mil give alms, any satisfaction rather than this recantation. 
What will people say, what will they think of me ? Dear Chris- 
tians, was your repentance sincere, or had you a true sense of 
what you have injuriously made the world say, and think of your 
neighbor, you would not be backward to do him this right : all 
other satisfaction can do him no good, and therefore, cannot dis- 
charge your debt : it is in vain to endeavor to shuffle off a duty, 
which God, justice, and your own salvation, require of you, and 
is indispensable. 

Now what a reckoning have those proud, envious, and mali- 
cious spirits upon their hands, who make raillery their profession, 
and detraction their practice? where satire generally follows 
both their tongue and pen ? They seldom speak but they reflect 
on one another ; and seldom write, but they dip their pens in 
gall. 

From the instructions I have given you of detraction, you see 
what it is, and how many ways it is committed, and that being 
a sin of injustice, is not to be forgiven without restitution. You 
have reason then, not to think that advice of the Holy Ghost 
unseasonable, when he bids you take heed, lest perhaps, you sin 
by your tongue, and fall before your enemies, who lie in wait for 
you, and your fall become incurable unto death. You have rea- 
son to beg of God a particular grace to preserve you from the 
sins of the tongue. This even holy David begs. " Set a watch, 
Lord, before my mouth, and a door round my lips : incline 
not my heart to evil words ; to make excuses in sins." (Psalm 
cxi. 3, 4.) And the wise man was so sensible of this necessary 
caution, that he cries out, "Who will set a guard before my 
mouth, and a sure seal upon my lips, that I fall not by them, 
and that my tongue destroy me not. v (Eccles. xxii. 33.) Join 
your prayers with these, and with the same earnestness beg of 
God to preserve you from uncharitable discourse for the future ; 
and to give you a steady resolution to submit unto the humilia- 



220 



ON THE FIFTH COMMANDMENT. 



tion of recalling what you have said amiss, and injuriously 
wronged your neighbor in. For this is the only way to deserve 
pardon from God. 



DISCOURSE VI. 

ON THE FIFTH COMMANDMENT. 
Thou shalt not kill.— Exod. zx. 13. 

Nevek to speak of our neighbor's private faults may be a 

great damage to them and to others, and a great detriment to 
ourselves ; and to speak of them out of ill will to the persons, is 
always prejudicial to them, to the hearers, and to our own souls. 
Let us then avoid these two extremes, and see when, how, and to 
whom you are to speak of the sins and failings of others. 

There are some persons so religiously silent as to their neigh- 
bor's faults, that they will never speak of them, though their 
speaking to a discreet and fit person might prevent them, and 
(it may be) the eternal ruin of their souls ; this silence they think 
to be excusable in the sight of God, and satisfy themselves with 
saying, What is it to me ? I will not meddle with their concerns, 
let them look to them. Others again refrain from speaking out 
of fear of gaining their ill will, the censure of others, of drawing 
some temporal damage upon them. The silence is often very 
criminal. 

There are persons who are conscious of some considerable 
failing, or failings of others, and they will be sure to keep their 
council, till they are ruined, out of the motive of friendship. 
But if these friends happen to fall out, then they begin to rip up, 
and to publish all the things they know, or have at any time 
heard of them, to their great infamy ; and this is a very criminal 
detraction. They refuse to discover out of charity, for their real 
good, to a friend who might advise them, what they divulge ou* 



ON THE FIFTH COMMANDMENT. 



221 



of anger, or malice, to their infamy and discredit, before all the 
world. To direct you, therefore, in your duty as to this particular. 

You must first observe, that we are all obliged to correct our 
neighbor when we know him guilty of any considerable fault, 
which tends to his own or others spiritual ruin, or very consider- 
able temporal damage, privately by ourselves if we can, or by the 
help of others, whose advice is likely to be more effectual than 
ours. This is the command of Christ : " If thy brother shall 
offend against thee, go, and rebuke him, between thee and him 
alone. If he shall hear thee, thou shalt gain thy brother. And 
if he will not hear thee, take with thee one or two more, that in 
the mouth of two or three witnesses every word may stand." 
Matt, xviii. 15. 

Secondly. We must do this with prudence and discretion, 
that we may not provoke, but gain him. " If he hears you," 
says Christ, " you have gained him that is, contributed so far 
to save his soul. Without the first we cannot remain in charity, 
which obliges us to love our neighbor, and doubtless his spiritual 
good more than his temporal ; without the second we shall do him 
little good. 

First then, we are obliged to correct our neighbor, all and 
every one of us, not only superiors, those under them ; parents, 
their children ; masters and mistresses, their servants ; but all 
and every one in particular, who know of any other's fault that 
is considerable ; and this in any of these four circumstances. 
First, when we do not only suspect, but know that a person has 
committed such or such a fault, and is likely to fall into it again, 
if some care be not taken to prevent a relapse. 

Secondly. When he endeavors to draw others into the like 
fault by his behavior, discourse, example, or persuasions ; and so 
be the occasion of their spiritual ruin. 

Thirdly. When we observe a person, or persons, to be in such 
dangerous circumstances, that in all probability they will fall into 
19* 



222 



ON THE FIFTH COMMANDMENT. 



some considerable sin, if means be not used to put a stop to tha 

apparent danger. 

Fourthly. When the wickedness of another, either is at pre- 
sent, or is likely to prove a considerable damage to another in 
spirituals or in temporals. In these occasions, if we cannot pre- 
vent the evil ourselves, we may acquaint another, whose advice 
or reprehension may be more prevailing. So our Saviour says, 
" If he will not hear thee, take one or two others with thee. ,, 

This obligation, which we have of correcting our neighbor, and 
preventing his sin, and the danger of others being corrupted by 
it, or considerably endangered, is not only built upon the express 
words of Christ, so often cited, and which are abundantly suffi- 
cient for our direction ; but also upon the precept of charity, the 
love of God, and our neighbor, which we are all obliged to have 
\n our hearts. 

To love God, no doubt, is to love what he loves, and to hate 
what he hates ; to esteem what he esteems, and to contemn what 
he contemns. Now, since God hates nothing more than sin, 
certainly if we love God, we shall never endure sin either in 
ourselves or others, but use our best endeavors to prevent it. 
Doubtless, if we are negligent in this point, it is evident we love 
not God. Again, since God esteems nothing more than piety 
and good works; certainly, if we did love God, we should en- 
deavor to reclaim sinners, and gain as many to him as lay in our 
power. We should endeavor, to draw them out of vice to the 
practice of virtue, either by ourselves or others. In fine, did we 
love God, we could not be without concern and trouble, to see 
him so much dishonored, by sinners, both in private and public, 
and not apply what remedies we know are in our power. Men 
are zealous for the honor of their king, and put up no affronts 
that fall upon him ; can they see then the king of kings abused 
by sinners, and remain cold and indifferent, and yet pretend to 
love him ? You cannot hear a friend abused, but you stand up 
in his defence ; how can you then pretend to love God, and be a 



ON THE FIFTH COMMANDMENT. 



223 



witness of his injuries, without endeavoring any relief? Tha 
correcting of our neighbor then, and endeavoring either by 
ourselves or others, to reclaim him from evil, or prevent his future 
relapses, or his drawing any other into sin, is grounded on the 
love we owe to God, which cannot be in our hearts, if upon 
occasion it appears not in our actions. 

Secondly. This duty is built upon the love we owe our neigh- 
bor. We are doubtless obliged to love our neighbor as ourselves, 
and thereupon to procure him what good we can, and to prevent 
what evils are likely to fall upon him ; and in the first place., 
those that are most dangerous and prejudicial to him. Now, of 
all the evils that can befall him, sin is the greatest and most 
prejudicial ; the greatest obligation then we can have towards 
our neighbor is to prevent his falling into sin, or his being drawn 
vnto it. 

You know, dear Christians, that persons will be condemned at 
the judgment to everlasting flames, as our Saviour assures us, for 
the neglect of the corporal works of mercy; with how much 
greater reason may they expect this terrible sentence for the 
neglect of spiritual works of mercy? "I was hungry," says 
Christ, " and you gave me not to eat ; I was thirsty and you gave 
me not to drink ; I was naked, and you covered me not," &c 
(Matt. xxv. 42, 43.) " Therefore," says he, " Depart from me yoi 
cursed into everlasting fire." If not relieving our neighbor, i 
corporal necessities, be so severely punished, what must thr ,e 
expect who have been wanting in relieving him in his spir *ia] 
wants? As far as our soul is more valuable than the bod>, and 
our spiritual good more to be regarded than our temporal, sg 
much our obligation is greater to prevent (as far as we are able) 
his spiritual than his corporal death ; that is, to Prevent his 
falling into sin, than his falling into temporal want? 

Christ came not into the world to relieve out corporal, but 
spiritual necessities ; he spent not his labor and hip )il in preach- 
ing, teaching, and instructing, to heal the disease* )f our bodies. 



224 



ON THE FIFTH COMMANDMENT. 



but of our souls. In fine, he died not on the cross to redeem ua 
from temporal afilictions, but from sin and damnation. This same 
charity then, (if there be the least spark of it in our hearts) ought 
to fill us with the same zeal for our neighbor's true and real 
good, for the good of his soul, and to use what means we can, 
either by ourselves or others, to prevent his falling into sin, when 
we see the danger. 

How highly blameable then are those in the sight of God, who 
see the secret disorders of others, or their injustice, and unwar- 
rantable practices, and are unconcerned at them ! They say to 
themselves, What is it to me ? It is their business, not mine : 
if they do amiss, let them look to it ; let every one carry his own 
burden — I have enough of my own — I need not take the charge 
of others. 

What is it to me, say you? This indeed was the answer 
Cain, one of the worst of men, gave to Almighty God, who asked 
him where his brother Abel was ? " What is it to me, am I my 
brother's keeper ?" says he. (Gen. iv. 9.) This was the answer 
which the Scribes and Pharisees gave when Judas flung back 
the money he had received, saying, " I have sinned in betraying 
innocent blood." (Matt, xxvii. 4.) What is that to us, say they, 
look thou to it ? What is it to you, say you, when you see your 
brother in danger to be ruined ? Why, are you not obliged to 
love him as yourself? Is not this an indispensable duty, and 
such as (if not complied with in many circumstances) may be 
your damnation ? Why, can you really love your neighbor, and 
stand by unconcerned, and see him ruined, when you might 
hinder it ? Should you see a person in danger to be drowned, 
and thereupon perish by your neglecting to reach your hand to 
help him out, would you not think yourself guilty of his death? 
When you see him then in danger of being ruined by sin, by 
some debauched and dangerous company, by some unjust and 
unwarrantable practice, or by some irrecoverable indiscretion, 
and take no care to prevent \t ; can you think yourself excusable 



ON THE FIFTH COMMANDMENT. 



225 



hi the sight of God ? Is that soul, for whom he has died, no con- 
cern to you ? Is that soul, for whom he spared neither labor nor 
pains, but purchased it even with his blood, no concern to you ? 

Yes, dear Christians, the day of judgment will convince you, 
that it was your concern, when you find yourself involved in his 
ruin, for neglecting to correct, admonish, or endeavor to prevent 
his sin. either by yourself or others, at least, as far as in you lay. 
It is true, sinners will not always mend upon correction, counsel, 
or admonitions ; but yet, when we have done this, as zealously, 
and as often as prudence shall advise, we have discharged our 
duty both to God and them ; and therefore shall not be answer- 
able for the loss of their souls. So Almighty God tells us by 
his prophet Ezechiel, that if " thou dost not speak to warn the 
wicked man from his way, that wicked man shall die in his ini- 
quity, but I will require his blood at thy hand." (chap, xxxiii. 8.) 
Whence it follows evidently, that the ruin of those that perish 
by our silence, or want of using due endeavors, will be charged 
upon us another day ; and therefore their failings concern you 
much more than it may be you have hitherto imagined. 

There are other reasons which move some to neglect fraternal 
correction. The fear of disobliging people, the trouble of it, or 
the apprehension of their malice against them for it, being un- 
willing to draw any trouble upon themselves. Thus some will 
not reprehend their children or friends, for fear of making them 
uneasy or losing their affection. Some will not correct a servant 
they find proper for them, careful, and faithful in their business, 
though otherwise he may be given to many vices, as swearing, 
debauchery, lewdness, &e. for fear he should leave them. Thus 
they will not inform of others, whom they have no hopes to bring 
to their duty by their counsel or persuasions, for fear of drawing 
their ill-will, or that of others, upon themselves, and the like. 
Is this to practice the gospel ? Is this to act the part of a parent, 
a master, a friend, or of a Christian ? To balance our little 
temporal concerns, our ease, or our interest, with their eternal 



226 



ON THE FIFTH COMMANDMENT. 



salvation ? What becomes of the precept of fraternal correction 1 
To whom was it that Christ gave this command : " If thy brother 
sin against thee, go and reprehend him secretly; if he hear you 
not, take one or two more with you," whose advice, or reprehem 
sion may be more effectual ? The prophet Isaiah trembled foi 
being something wanting in reprehending vice. " Wo be to me," 
says he, " because I held my peace." (chap. vi. 5.) But how 
many Christians are there that see ill things, and many injustice? 
carried on privately, and hold their peace, and live without con* 
cern, as if they had nothing to answer for it ! 

But you may tell me they will not mind what you say, they 
will not mend upon your speaking, and some, it may be, will 
only give you a curse for your advice, so it is to no purpose for 
you to speak. Dear Christians, you know not how successful 
your words may prove until you have made some trial ; GoJ 
may give a blessing to your charity, to your zeal, and open their 
hearts to hear you : however, if they refuse to hear, it is their 
fault, but if you neglect to speak, it is yours, unless you acquaint 
some other, whose prudence, interest, or authority, may have 
more weight with them. 

When you are conscious then of the sins of others, into which 
they are likely to relapse, or to draw others into the like, or are 
such as carry injustice with them, you are obliged out of charity 
to God and your neighbor, to use means to prevent them, secretly, 
by yourself, if you can, or by the assistance of others, one, or 
more, as the business may require. And this is not detraction, 
but fraternal correction ; not a sin, but a duty. And herein whe^ 
the sin is private, you ought, as much as you are able, to takj 
care of, and preserve the credit and reputation of the person you 
would correct. 

Besides, as to the speaking of the faults of the absent, you 
may take this rule, delivered by Gerson, (to. 2. p. 353.) a man of 
great piety and learning. An action in itself indifferent, is 
rendered good or bad by the circumstances, and chiefly by the 



ON THE FIFTH COMMANDMENT. 



227 



•nd for which it is done. Now there are six general ends why 
we speak of what is evil in our neighbor. First — When it i3 
purely for the instruction of those that are present, that they 
may beware, and be cautious to avoid the like ; but this must be 
only when the sin is entirely public. Secondly — When we dis- 
cover a private failing, for the caution of another to prevent his 
spiritual ruin. Thus when we see a well-meaning person ready 
to be drawn into familiarity, and to place his confidence in those 
he presumes good, and who in reality are quite the contrary 
men of ill principles, and debauched lives, capable to lead them 
into all evil. This may be told to the innocent person for his 
caution, when you go upon sure grounds, and not bare suspicion ; 
and the like of any other fault. Thirdly — When it is for the 
real good of those we speak of, that they may be corrected, and 
brought to amendment by those we speak to, being persons proper 
for that end ; as their parents, superiors, directors, or best friends. 
Fourthly — When we speak out of a great compassion for their 
misfortune, to move others to pray more earnestly for their con- 
version and amendment ; when they are persons who have a real 
concern for them. For these four ends, it is lawful and merito- 
rious to speak of the failings of others, provided there be no 
other end intermixed with them ; and great care be taken, that 
they speak only the truth, without any exaggeration, and say no 
more, nor to any other person, than what there present instruc- 
tion and caution require. 

There are two ends of speaking of the failings of others, which 
are most common in the world, and always evil. First — When 
they speak of them out of mere curiosity, and an itch of talking 
of others, or for discourse sake, to pass away the time. Secondly 
When they do it out of anger, hatred, envy, and the like ; or to 
have them discredited, or less esteemed in the world. Both these 
ways of speaking of other's failings, are not without sin, which is 
greater or less, according to our ill will, and the damage done to 
others, in their credit, reputation, or preferment 



228 



OX THE FIFTH COMMANDMENT. 



These rules, T think, are sufficient to correct those wht bear a 
good conscience, and are willing to do their duty ; who are desir- 
ous to put a stop to the spreading of vice, and unwilling to see 
any suffer by other's wickedness ; nor care to meddle farther with 
other people's faults, than may contribute to their good, or the 
good of others, to their correction and amendment, or the re- 
trieving or preserving others from the like evil ways. 

However, this correction ought to be performed with prudence 
and discretion, that the evil we endeavor to beat down, may 
thereby be amended, and not increased. 

The humor and temper of persons are so very different, and 
the occasions and circumstances of evil so various, that it is a 
hard matter to find out a way how to correct a sinner profitably, 
so that the correction may contribute to his amendment. Some- 
times he dissembles and deceives us; sometimes he keeps out of 
the way and avoids us ; sometimes he is brutish, and curses us ; 
sometimes he is proud, and contemns us ; sometimes he is wilful, 
and troubles not his head with what we say, &c. 

In all these various tempers prudence is to be used, and great 
charity ; there ought to be a great steadiness of mind to oppose 
vice with resolution, and yet a great condescension to conform 
ourselves to the condition and circumstances of our brethren. 
An easy and familiar way suits best with equals, but respect is 
due to those above us ; and authority ought to be used to those 
below us, or who are under our care and charge. In regard of 
all these, zeal is necessary ; but it ought to be without harshness : 
compassion also must not be wanting ; but it ought to be without 
flattery. There are some of so rough a temper, that a mild re- 
prehension is lost upon them ; if they are not severely chid, they 
will not believe they have done amiss. Others are of so soft a 
nature, that they are entirely dejected by a severe correction ; 
and some are so buried in sin, that they are deaf to all good 
advice, and therefore need a loud call to raise them to virtue. 
Others sin more out of ignorance than malice; so only to let 



ON THE FIFTH COMMANDMENT. 



22* 



them know their duty, is motive enough to induce them to amend. 
Some are of so haughty a spirit, that they will endure no supe- 
riority, or suffer any to tell them of their faults ; these ought to 
be desired to consider seriously with themselves, to what end the 
ways they take do lead them, and what at last must prove the 
ill-consequences, if care be not taken to prevent it. Others will 
hear all you can say, own their fault, and promise to amend ; and 
yet for all that, take no care to amend ; these if possible, ought 
to be made sensible that it is to little purpose to intend to do good, 
unless we really do it ; for none are so foolish as to take promises 
for payment, how can they then think that God will ? 

To correct then our neighbor with profit, our zeal ought to be 
mixed with prudence and discretion ; particularly to take care as 
far as possible, never to give any reprehension in passion ; for 
one fault can never correct another well. Pride may reprehend, 
but never amend pride ; nor will a haughty carriage humble a 
proud spirit, but rather inflame it. A mild instruction works 
more upon a sinner towards his amendment, than a biting re- 
proach, and prayers often prevail more than threats. However, 
when a severe reprehension is necessary, as it is but too often, 
reason, and not passion, ought to have the management of it, and 
it ought to be tempered with so much compassion, that it may 
appear that you desire to reclaim, and not to insult over the sin- 
ner. Neither must we think we have done our duty, when we 
have once or twice corrected a sinner ; we must have patience 
and perseverance in this charitable employment ; and therefore, 
St. Paul says to Timothy, (iv. 2.) " Preach the word, be instant 
in season, and out of seasou ; reprove, entreat, rebuke in all 
patience and doctrine." 

If this be so, as no doubt it is, we have little reason to wonder 

at the small effect which so many reprehensions and corrections 

usually have; they are not commonly given with that prudence, 

zeal, and discretion, as it is likely to work upon the temper of a 

sinner. Alas ! it is but too often tliat passion has a greater shara 
90 



230 



THE FIFTH COMMANDMENT. 



in it than reason, pride than charity, prejudice than truth, angei 
than justice ; and they seek rather, in a humor to vent their own 
passion, than the real good of the offender, and sinners remain 
sinners still : this indiscretion many times does more harm than 

good. 

Moreover, besides the difference of quality, there is a great 
regard to be had to their age and sex ; though elderly persons 
may fall into many faults ; yet, says St, Paul, " An ancient man 
rebuke not, but entreat him as a father ; young men as brethren ; 
old women as mothers ; young women as sisters, in all chastity 
(Matt, xviii.) that is, with that reservedness and decency as be- 
comes the honor of their sex, says the apostle. 

No doubt as grey hairs move us to have a respect for those who 
bear them, and naturally check all manner of harshness, in the 
admonishing such of their faults; so we ought to have a com- 
passion for the unsteadiness and indiscretions of youth ; and as 
we easily bear with those who have lost their reason, so we ought 
to have some condescendence for such as are not come to the full 
use of it, especially in faults where their indiscretion appears 
more than their malice. The weaker sex requires more reserved- 
ness in the manner of their correction, and though their faults 
ought to be reprehended and chastised, yet it must be done so 
that nothing offend their chaste ears, and that modesty, which 
is the greatest ornament of their sex. 

You see, dear Christians, the obligation you have of fraternal 
correction, which charity imposes upon every one, even that love 
which we owe to God and our neighbor, and whereupon the 
whole gospel depends, as our Saviour has told us. And by thus 
complying with this duty, you will not only discharge the com- 
mand our Saviour imposes on you, but also deserve a reward 
from him ; " for those that instruct many into justice, shall shina 
like stars in the firmament for perpetual eternity." 



ON THE FIFTH COMMANDMENT. 



231 



DISCOURSE VII. 

ON THE FIFTH COMMANDMENT. 
Thou shalt not kill.— Exod. xx. 13. 

This fifth commandment does not only forbid the three sorts 
of murder already spoken of, but it also commands several duties ; 
amongst which the love of our neighbor has the first place, be- 
cause it gives birth and life to all the rest. If we love our 
neighbor, we shall fail in no duty towards him : if we love him 
Dot we shall scarce comply with any as we ought. And St. J ohn 
farther assures us, that life and death depend upon our having 
this virtue ; " We know, (says he, 1 Epistle, iii. 14.) that we 
have passed from death to life, because we love the brethren." 
This mutual charity, or the love of one another, for God's sake, 
is so powerful with him, that it restores the life of grace to us, 
and plants in our souls the seed of eternal life. It is this that 
makes saints upon earth ; and the same consummates their hap- 
piness in heaven. But if we have not this charity, though we 
seem to live, we are really dead to God ; and if we hate our 
brother, we are guilty of having murdered him. They are the 
very words of the same apostle in the same place ; " He that 
Weth not, (says he, ver. 15.) abideth in death : whosoever hateth 
his brother, is a murderer, and you know, (says he,) no murderer 
hath eternal life abiding in himself." 

The want then of this brotherly love occasions a double spiritual 
murder, our own, and that of our neighbor. For he that hates 
his brother, certainly robs himself of the life of grace, and the 
hopes of an eternal life. And at the same time he murders in 
his own heart, him at whose life he repines, and whose death he 
desires. We must love, therefore, one another, that we be not 
doubly guilty of the breach of this commandment, Thou shall 



232 



ON THE FIFTH COMMANDMENT. 



Now, dear Christians, what should chiefly move us to love oii€ 
another, is the frequent pressing of this duty in the holy scrip- 
ture. In how many places, both in the Old and New Testament, 
are we commanded to love our neighbor as ourselves? How 
often does Christ, and that in the most pressing terms, recom- 
mend this to us ? " This is my commandment," says he, " that 
you love one another." (John xv.) As if he had said, If you 
have any love for me, and if I have deserved any thing at your 
hands, oblige me in this, Love one another. And again, as if he 
feared gratitude would not work sufficiently on our warped, or 
ill-turned nature, he lays his command upon us : " This I com- 
mand you," says he, " that you love one another." And in the 
13th of St. John, v. 35. "By this," says he, "shall all men 
know that you are my disciples, if you have love for one another." 
The mark then, or character of a disciple, or a true Christian, is 
the loving of one another, as Christ has loved us. And there- 
fore we must not confine our love to those who love us, or deserve 
it from us, or have never injured us, for this the pagans do ; but 
by an unlimited and Christian generosity we must love all, even 
those who deserve it not from us ; all, even those who have in- 
jured us. And, in this, all shall know, that we are his disciples, 
who loves us without interest, without merit, and after repeated 
injuries. 

A second motive that induces us to keep this command is, be- 
cause it is clear, it is short, it is profitable, and it is easy. These 
are four most desirable circumstances in a command so import- 
ant. It is short, so any one may remember it. It is profitable, 
that our own great interest may lead us to it ; for not only a 
great, but an eternal reward is annexed to this duty ; such is the 
goodness of God, to intermix with his commands our greatest 
blessings. And, what is above all, it is also easy ; for that is 
certainly easy, that may be performed by any body, at any time, 
and in any place ; by the poor as well as the rich ; by the sickly 
rs well as the healthful, early or late, by night or by day, at 



ON THE FIFTH COMMANDMENT. 



233 



home or abroad, in any circumstance of our lives. So Almighty 

God tells us, " This commandment, that I command thee this 
day is not above thee, nor far off from thee : nor is it in heaven, 
that thou shouldst say : which of us can go up to heaven to 
bring it unto us, and we may hear and fulfil it in work ? Nor is 
it beyond the sea, that thou mayst excuse thyself, and say : which 
of us can cross the sea, and bring it unto us : that we may hear, 
and do that which is commanded." (Deut. xxx. 11, &c.) And so 
our Saviour tells us, that "my yoke is sweet, and my burden 
light," (Matt. xi. 30.) for the same reason. 

A third motive is the example of all other animals whatever : 
For, as Ecclesiasticus says, " Every beast loveth its like." (chap, 
xiii. 19.) The lion, the wolf, or the bear, how cruel soever they 
be to other creatures, they never prey on their own kind, but are 
friendly to one another. If we therefore love not one another 
in this we are worse than brutes. 

A fourth motive is the affinity, or rather consanguinity, that 
is amongst us all ; we naturally love our own flesh and blood, 
and affect this or that person, because it is our brother, our sister, 
our nephew, or our neice. Now, let us but look on Adam and 
Eve, and we are all brothers and sisters. Almighty God could 
have so ordered our creation, as to have created in the beginning 
ten thousand men, and as many women ; or he could have peopled 
the whole world at once, but he made only Adam. He could 
also have made Eve of the same earth ; but he took her out of 
the side of Adam, and formed her of one of his ribs, because he 
would have us all come from one, that we might all be always 
one ; he would have no distinction in our nature, that there might 
be no exceptions in our love. And we were also made for the 
same end, to enjoy the same God, that no difference of interest 
might occasion either envy or jealousy ; for God is all to all. As 
the sun shines no less on me for shining on others, so God will 
be no less enjoyed by one for being enjoyed by others. His 
infinite being has infinite treasure for alL 
20» 



234 



ON THE FIFTH COMMANDMENT. 



A fifth motive is our spiritual affinity ; as we are the sons and 
daughters of Adam, we are all brothers and sisters, but much 
more as we are the children of God, made to his own likeness, 
and redeemed by his only Son. Our affinity is great as we aro 
men, but much greater as we are Christians. As we are men 
and women, Adam is our common father, and Eve our mother. 
Hence mutual charity ought so far to surpass mutual affection, as 
our eternal is above our temporal father. And as our mother, 
the church, brings us forth to a nobler life, and a better inherit- 
ance. Ah ! when through this divine and mutual love we prove 
so happy as to be associated to the heavenly choirs, we shall find 
there more and kinder brothers and sisters than any we left 
behind us. 

Sixthly. They certainly ought to be loved and regarded by us, 
who are so much valued and loved by God. God loves, and so 
loved all mankind, as to send his only Son down from heaven to 
make them easy and happy. For love of men, all and every one, 
Christ, the eternal Son of God, came into the world, led a poor 
and painful life, and underwent a cruel death. This price given 
by God for the love of men, how should it raise our love and 
esteem, even for the meanest, and make us set a price upon what 
God so much values? Think on him, who so much loved us all, 
as to wash us in his blood, to cleanse us from sin ; then look upon 
your brother, even the most disagreeable, through this perspective, 
through this motive, and you cannot but value the judgment of 
God. When you see then a miserable creature, though an 
enemy, say to yourself, Christ died for the love of this, and then 
refuse him your charity or assistance if you can. 

The seventh motive is the example of the angels ; they love 
us all, watch over us day and night, and never deny their assist- 
ance to the worst of us. So Christ says to us, "See that you 
despise not one of these little ones ; for I say to you, that in 
heaven their angels always see the face of my Father, who is in 
heaven." Matt, xviii 



OX THE FIFTH COMMANDMENT, 



235 



If these happy spirits, who continually behold the glory of 
God, are so kind and punctual in their duty; can we undervalue 
those whom they thus regard ? Can we refuse to love those 
whom they serve ? 

The eighth motive may be the extreme agreeableness of this 
rirtue to Almighty God : " With three things;'* says Ecclesiasti- 
cus, " my spirit is pleased, which are approved before God and 
men ; the concord of brethren, and the love of neighbors, and 
man and wife that agree well together." Chap. xxv. 

A ninth motive may be drawn from our love to God ; for when 
we truly love a friend, we love all that resembles him for his 
sake ; if, then, we really love God, we should love all who are 
like him, upon the same account. Now, all mankind, you know, 
are made to the likeness of God, his very image is stamped upon 
all their souk ; sure then we should love them all, if we really 
loved him. 

A tenth motive may be drawn from the analogy there is be- 
tween a natural and mystical body; the love that is found in 
the one, ought in proportion to appear in the other. There is no 
disagreement in the members of the same natural body : the head 
quarrels not with the hands, nor the hands with the feet, but all 
love each other, and combine to give a mutual assistance. As 
believers, we are the church of God, and a mystical body, and 
Christ himself does us the honor to be our head. As part then 
we must love each member, and the whole of which we are a 
part. St. Paul presses this argument to the Christians of Corinth : 
" That there might be no schism in the body, but the members 
might be mutually careful one for another. And if one member 
guffer any thing, all the members suffer with it ; or, if one member 
glory, all the members rejoice with it." (1 Ep. Cor. xii. 25, '26.) 
This is the true emblem of a Christian, of one that is truly a 
member of that body, of which Christ is the head ; we ought to 
have a great care of all and each, especially when they are in 
distress and want our help or assistance, we should interest our- 



236 



ON THE FIFTH COMMANDMENT. 



selves in their concerns, and so far share in their misfortunes oi 
sufferings, as to be uneasy till they are well, and omit nothing in 
our power, that may contribute to their relief; then we shall 
reeiive a mutual comfort, and rejoice at their deliverance as much 
as at our own. 

The eleventh motive to excite us to a mutual love, is the many 
advantages which are found therein : First, a mutual assistance, 
and a common protection. " It is better, therefore," says the wise 
man, " that two should be together than one, for they have the 
advantage of their society." (Eccles. iv. 9.) Secondly, it occa- 
sions a great plenty of all things ; for what we have not ourselves, 
we have from our friends. Thirdly, by it our prayers are more 
available, and more powerful with God ; " for where there are two 
or three gathered together in my name, there am I in the midst 
of them," says Christ. (Matt, xviii. 20.) Fourthly, it is a mutual 
exhortation and encouragement to virtue; we are willing and 
desirous, on the one side, to have those we love, share in the 
happiness we either have, or aim at , and, on the other, we easily 
follow the good example of those we affect. Fifthly, it brings a 
mutual comfort in troubles ; for the cordial advice of those who 
are our friends, takes off the edge of grief, and allays the bitter- 
ness of sorrow, as the wise man expresses it : " Ointment and 
perfumes rejoice the heart, and the good counsels of a friend are 
sweet to the soul." Prov. xxvii. 9. 

The last motive may be drawn from the many evils which are 
occasioned for want of brotherly love : such as divisions, animos- 
ities, hatred, envy, jealousy, backbiting, slander, rash judgments, 
and the like. And therefore our Saviour, who had always an 
entire and constant love for us all, the evening before he departed 
out of this world, he earnestly recommended us to his Father ; 
and, with pressing instances, begs these virtues of love and unity 
for us all : " Holy Father," says he, " keep them in thy name 
whom thou hast given me, that they may be one, as we also are." 
John xvii. 11.) And again, " the glory thou hast given to me 



ON THE FIFTH COMMANDMENT. 



237 



I have given to them, that they may be one, as we are one, I in 
them, and thou in me, that they may be consummate in one." 
Then he concludes his prayer in these words : " Father, I have 
manifested your name to them, and will manifest it to the end, 
that the love wherewith you have loved me may be in them, and 
that T myself may be in them." Such a desire had the Son of 
God to leave amongst us this legacy of mutual love, even the 
same charity whereby his Father loves him, and he loves his 
Father, that we may in the end be consummate in God, and for 
ever be glorified in him, and he in us. 

Now, dear Christians, we have all these convincing and pressing 
motives, that we are to love one another ; what therefore remains 
is to see how, and in what manner we are to do it. 

The sacred scripture lays before us three patterns, whereby we 
are to guide ourselves in the love of our neighbor, and discharge 
our duty to all. The first pattern that is given to us to copy after 
is the love of ourselves. " Thou shalt love the Lord thy God 
with thy whole heart, and with thy whole soul, and with thy whole 
mind, and thy neighbor as thyself." (Matt, xxii.) The second 
pattern is the love wherewith Christ has loved us : " This is my 
commandment," says he, (John xv.) " that you love one another, 
as I have loved you." The third pattern is that love which the 
members of the same body bear one another : " as in one body," 
says St. Paul, " we have many members, but all the members 
have not the same office, so we being many, are one body in Christ, 
and every one members one of another." (Rom. xii. 4, 5.) These 
ought to be the models which we must have in our eye, and the 
patterns we must consult when any difficulty or doubt arises about 
the love we ought to have for others. 

First. We must love our neighbor as ourselves ; now certainly 
we love ourselves with a sincere love, with an universal love, and 
in reality but too sincere. I cannot but own our nature is in- 
clined to dissimulation, and we may sometimes pretend more 
affection than really we hare ; but when this is, it is always to 



238 



ON THE FIFTH COMMANDMENT. 



others, never to ourselves. In loving ourselves we are always 
thoroughly sincere : here we never counterfeit, our heart and 
actions go together. The love of ourselves is also universal; 
whether we be weak or perfect, foolish or wise, poor or rich, sick 
or healthful, peevish or good-humored, abroad or at home, we 
always love ourselves. The love of ourselves is also efficacious ; 
it is not compliments we bestow upon ourselves, or mere words 
that cost us nothing, but it is real services ; we are always a* 
good as our words, and never disappoint ourselves, but against 
our wills. Now, what follows from hence ? It follows evidently, 
that we are obliged to love our neighbor as ourselves, we must 
love him with a sincere love, an universal love, and an efficacious 
love ; truly, without dissimulation, at all times, and in all circum- 
stances, willing to do him the best services we can in his real 
wants and necessities. 

Here is a great deal in few words; let us often look on this 
pattern, to imprint it deep in our minds, that neither length of 
time, unnecessary business, nor any disobliging behavior from 
others, may ever blot it out of our minds. 

To discharge this duty then, it is not enough to wish him no 
evil, but we must do him a kindness, when his circumstances 
require it, and ours will allow it. It is not enough to tell him 
we will do him a kindness when occasion serves, if we can then 
relieve him, and his present wants call upon us. It is not enough 
to forbear disturbing him in the quiet possession of his own, but 
we must aid him in the recovery of what he is unjustly deprived 
of, when it can be no damage or inconvenience to us. It is not 
enough to abstain from affronting and putting him into a passion ; 
but we must endeavor to promote virtue, and to edify him both 
by word and example. It is not enough to love him as long as 
fortune smiles upon him, when he is in a good-humor, or as long 
as he is a true friend ; and to shut our doors on him when ho 
begins to sink in the world and to take our leave of him when 
he is humorsome or disobliging. No, the love we have for our- 



ON THE FIFTH COMMANDMENT. 



239 



selves is not content with such cold, barren, interested, disseni 
bling, idle, or unprofitable kindness. Therefore, upon this rule 
of loving our neighbor as ourselves, Christian charity obliges us 
to love him really, and to the purpose ; to bear with the weak- 
ness of others as we would have them bear with ours ; to assist 
another in his affairs, as we should be glad to be assisted in ours ; 
to comfort him in his troubles, afflictions, wants, sickness, and 
the like, as we should reasonably desire to be comforted and re- 
lieved, were we in the like circumstnnces. Thus we may run 
over all the states and conditions of human life : and in these, 
when we measure to others as we would have them measure to 
us, we shall give proof that we love them as ourselves, which, St. 
Paul says, is the fulfilling of the whole law. 

But since this rule may be abused, as the best of principles 
too often are, and the love of ourselves may be excessive and 
vicious, as in many occasions it is ; our Saviour was pleased to 
add a second direction, and obliges us to " love one another as he 
has loved us ;" that is, to love one another in God, and for God, 
as he has loved us upon this account. The more our love in- 
creases, the more it is sanctified, and this it is that distinguishes 
a Christian's love from what is fond, profane, or sensual ; when 
built upon this divine motive, it is raised from a moral virtue to 
a far greater perfection, and a larger extent, and becomes charity, 
extending itself to all in God, and for God. This love banishes 
all worldly and sensual friendship, whereby persons love one 
another to a crime ; whereby they grant a mutual assistance, 
and are united in knavery, debauches, and all manner of evil 
commerce, such as is so far from having an eternal good for its 
end or its motive, that it tends to nothing but mutual ruin ; so 
far from loving one another in God, and for God, that it is only 
to love themselves in the devil, and for damnation. 

It banishes also all the coldness and indifference of worldly 
friendships, that are built only upon interest and conveniences, 
which sink as soon as those fail. When your love has God for its 



240 



ON THE FIFTH COMMANDMENT. 



motive and its end, you will not say, why should I love this pep* 
son, I have no dependence on him ? Why should I be subject 
to his sullen and disagreeable humor, since I can live without 
him ? Why should I oblige him in this or that ? I am sure I 
shall never find my account in it, or I am sorry I did him such 
a kindness, since he so much abuses it. Why all this ? Because 
God will have it so, because Christ has obliged us to love one 
another, as he has loved us ; he has no ends to himself, no interest 
or advantage of his own, but ours, in all he did, and all he suf- 
fered. He loved us for God, with a generous and disinterested 
love for our good, and not his own ; to make us, not himself, 
happy ; to give us, and not to take any thing from us. " If you 
love them that love you," in whom you find your convenience, 
satisfaction, or interest, " what reward shall you have ; (saya 
Christ,) do not even the publicans this ?" Matt. v. 46. 

Again, be sure never to repine at the good you have done, 
though the receiver abuse both you and it. When the kindness 
you did your neighbor was for God's sake, it is not lost to you, 
though it be lost upon the receiver ; he, upon whose account you 
gave it, will be your re^arder. He accepts it from you as kindly 
as if it were done to himself : " Whatsoever you do to these little 
ones, says Christ, you do it to me." As long as they occupy his 
place, and represent his person, you cannot be mistaken in your 
love, nor misplace your favors or good actions. 

In fine, Christ has loved us with a great love, even to die for 
us, and none can have a greater charity than to give his life for 
his friend. I should not, dear Christians, require this of you, 
nor dare to extend this duty even to the giving your lives for 
one another, did not the apostle St. John (1 Ep. iii. 16.) expressly 
require it : so great and sincere ought our love to be to one 
another. We have known the love of God to us, says the 
apostle, in this, that he has given his life for us, and we also mus'j 
give our lives for our brethren. Here is the model, the example, 
and the extent of our love ; and indeed it is but fit that Christ 



ON THE FIFTH COMMANDMENT. 



ihould dispose of our lives for the good of his members, who has 
given his for us. But, to avoid mistake, you must know we are 
not bound to hazard our own soul to save our neighbors, nor 
venture our lives to save his ; nor to part with our goods to en- 
rich him ; for this would be to love him better than ourselves : 
but we are obligrd to venture our temporal life to save his soul, 
and to hazard our goods to save his life ; for this is doing as we 
reasonably desire to be done by, and loving our neighbor as our- 
selves, and as Christ has loved us. 

The third pattern assigned us for our mutual affection one to 
another, is that love which the members of the same body bear 
to one another. This we should imitate in six things : First — 
Though the members of the same body, as the eye, the hands, 
the feet, &c. have neither the same honor nor employment, yet 
they never envy one another, but are entirely content with their 
condition, willingly doing each their respective duty. Alas ! if 
all the body was eye, where would the hearing be ? If all was 
hearing, where would be the smelling, &c? What would the 
head do without the hands and feet, or they without the head ? 
What could the rich do without the poor to work and labor for 
them ? And if all were poor, who would employ them, or pay 
them ? The rich want the poor, and the poor the rich ; each 
therefore ought to be content with their condition God has as- 
signed them, love and assist one another. The rich ought not 
to contemn or neglect the poor, nor the poor envy the rich. 

Secondly. When one member is hurt by another, it nevei 
revenges itself ; so we ought to bear injuries, and never return 
evil for evil, but to conquer evil by good, as the apostle advises, 
and requires at our hands. 

Thirdly. There is never a member that appropriates his office 
to itself, but serves the rest, as occasion requires ; the eye is the 
eye to all the body, and so of the rest ; we are not born for our- 
selves, but for the good of the whole, each in their respective 
tapacity; some to instruct, some to labor, some to contrive, and 
21 



242 



ON THE FIFTH COMMANDMENT. 



gome to execute. " Though we are many, says St. Paul, yet w€ 
are all one body in Christ, and each members to one another." 

Fourthly. What honor or kindness is due to one, it is acknow- 
ledged and received by all; so we ought to rejoice in one another's 
good, as if it were our own. Thus Christ, who is our head, says 
" what you do to one of these little ones, you do to me." 

Fifthly. One member defends and protects another in all 
danger. The head is threatened, and the eye discovers the danger, 
the hand is raised to prevent it, or the feet to run to escape it. 
Thus we ought to be solicitous, and ready to discover the evil 
that may fall upon another, and to be a mutual defence. 

Lastly. When any part is hurt, all the rest are truly concerned, 
and ready to bring relief. The foot happens to tread upon a 
thorn, what is more remote from eye than the feet ? They are 
far off indeed in situation, but nearer in affection ; wherefore 
immediately they look to find it out, the tongue asks where it is, 
and the hands are busy to pull it out ; yet the hands, tongue, 
and eyes ail nothing, and the foot is only hurt ; yet they all are 
in pain for one another, and by compassion feel the smart the 
other suffers. When we come thus to compassionate, assist, and 
relieve one another, Christian charity will dwell in our hearts, 
and we shall be true members of that head, that lived and died 
for us. 

You see, dear Christians, the motives which oblige us to love 
one another, and the patterns left us in the word of God, and the 
example of Christ, which we ought to imitate. The fairer our 
copy, the nearer we come to the original, the better proof we 
shall give that we are his disciples, who not only gave his life 
for love of us, but will also crown our love with eternal life. 



ON THE FIFTH COMMANDMENT. 



DISCOURSE VIII. 

ON THE FIFTH COMMANDMENT. 

Thou shalt not kill.— Exod. xx. 13. 

I hate explained unto you, dear Christians, many important 
duties that are included in, or have relation to the fifth com- 
mandment, as also many sins that are forbidden by it. Now, 
the root and occasion of all, or most of the injuries offered to our 
neighbor is, anger, when it is not ruled and governed by reason : 
fighting, quarrelling, murder, calumny, detraction, rash judgment, 
unjust suspicions, &c. generally proceed from anger ; this does 
not only foment evil in the heart, but frequently breaks out into 
many injuries, both in words and actions. Did we, therefore, 
overcome, or govern this passion, we might prevent much wick- 
edness. 

Now, what is anger? It is an unjust, or an inordinate desire 
to be revenged of, or to punish those from whom we have, or 
think we have, received an injury. Anger of its own nature, is 
not evil, and only then becomes evil, when it is contrary to justice, 
order, or reason ; so when anger punishes, or desires to punish 
and correct those who deserve punishment and correction, it is 
not blameable, if it exceeds not just bounds : but it is always a 
sin when we desire to be revenged of, or punish those who deserve 
it not, for that is contrary to reason ; or to punish more than the 
fault deserves, for that is contrary to justice ; or to punish those 
who are not under our charge, over whom we have no superiority, 
for this is contrary to law, and the order of justice ; or if they 
punish only to satisfy their own passion, without having for their 
end the preservation of justice, or the amendment of those whom 
their anger corrects. 

Certainly, to be angry at the fault ctinmitted, if our anger 
exceeds not the just bounds of reason, is so far from being a sin 



•244 



ON THE FIFTH COMMANDMENT. 



that it is a virtue, and called zeal : and therefore, St. Gregon 
the Great, in his fifth book of Morals, tells us, (chap, xxxi.) that 
the anger which zeal for justice excites in us, is much different 
from that which impatience provokes us to : the one is the effect 
of virtue, and the other of vice. If some anger did not proceed 
from virtue, zealous Phineas, by his sword, had never appeased 
the anger of God. This anger, because Heli wanted it against 
his wicked children, provoked the implacable anger of God 
against himself and them ; his coldness in punishing his two 
wicked sons, inflamed the anger of the Almighty against all 
three, and drew a severe punishment upon them, an untimely and 
an unprovided death. His two sons were killed in their sins, and 
he upon hearing the news, fell from his chair, and broke his neck. 
" Be ye angry, and sin not/' (Psalm iv. and ad Eph. iv.) which 
is misunderstood by those who say, we must be angry only at our 
own faults, and not at those of our neighbor ; because if we are 
obliged to love our neighbor as ourselves, we ought to be angry 
at his, as well as our own faults ; so that it is upon this account 
that Solomon says, (Eccl. vii. 4.) "that anger is better than 
laughter, because by the sadness of the countenance the mind of 
the offender is corrected." 

Where anger therefore exceeds not the bounds of reason, it is 
so far from being an offence to God. that the want of it highly 
provokes him ; so those who through want of zeal for justice, for 
God's honor, and their neighbor's good, pass by many faults 
without due correction and reprehension, are very blameable in 
the sight of God. Thus, fond parents, careless masters, and such 
as have others under their care, who pass by faults in silence, and 
shew not anger when they have reason to be angry, draw the 
more severe anger of God upon them?*elves, and may justly expect 
the punishment of Heli upon them and theirs. 

Certainly, if we could never be angry without offending God, 
if this passion was always vicious, to what purpose should the 
royal prophet give us this caution in one of his psalms, (iv. 5 ) 



ON THE FIFTH COMMANDMENT. 



245 



" Be ye angry, an ^ sin not." There is an anger which is cer- 
tainly blameable, and there is an anger which is reasonable and 
holy: such was the anger of Phineas, who not being able to 
behold the scandalous sin of impurity, of a Jew with a Madionite, 
killed them both on the spot ; such was the zeal of Moses, when 
upon the people's adoring the golden calf in contempt of the 
living G-od, he killed twenty-five thousand in punishment of this 
crime ; such was the zeal of Elias against the priests of Baal ; 
and such was the zeal of our Saviour Christ, when he overturned 
the chairs of the traders in the temple, and made a whip of cords 
to chase those out of it, who made the house of prayer a place 
of trade. As long as anger is governed by reason, justice, and 
order, it is certainly commendable, but when it exceeds these 
bounds, as it frequently does, it is always evil, and a greater or 
less sin, according to the circumstances that attend it. 

" Whensoever (says St. Basil, Horn, xx.) anger gets the master 
of reason, and governs that instead of being governed by it, it 
turns a man into a brute, and the most ungovernable of brutes : 
there is no wild beast carried with more violence in what they do 
than they are ; and what poison is to venomous creatures, fury 
supplies in those who are passionately angry ; their words bite 
Jike serpents, and sting like scorpions, and always leave poison 
behind them ; they foam like mad dogs, and their actions are not 
unlike unto them." So the scripture calls them by their names : 
" I have been beset by a company of dogs," says David, in the 
person of our Saviour; and in another place, "they have sharp- 
ened their tongues like serpents, (says he,) and the poison of asps 
lie under their lips." Yes, dear Christians, an unbridled tongue, 
fiery eyes, ungovernable hands, contumelious reproaches, accusa- 
tions, quarrelling, fighting, and innumerable such like, are thi 
fruits of anger : it is this passion sharpens the tongues of women 
to abuse, and the swords of men to butcher one another ; this 
extinguishes all compassion, respect, and duty ; brothers know 
not brothers, parents their children, nor children their parents ; 
21* 



246 



ON THE FIFTH COMMANDMENT. 



like a fierce torrent tat has broke its banks, they overrun ali, 
sparing none that c ie in their way ; neither the veneration due 
to age, dignity, or ^orth, can stop their fury; nor respect to 
kindred, gratitude to benefactors, no obligations whatever can 
work upon them ; even their own interest has no power with 
them ; for many times in the heat of this passion, they say and 
do many things that turn to their own prejudice, and of which 
they are thoroughly sensible as soon as they are cool. 

It is true, at this time they have reason, but it is drunk with 
passion, and they have no use of it ; they have reason, but it is 
now no more a master, but a slave to anger ; they have reason, 
but it serves them only to increase their malice, to imbitter their 
words, and render them more severe upon their neighbor, and in 
' *e end more prejudicial to their own souls. 

Now, you must first observe, that anger when it is joined with 
lie desire, or will of an unjust revenge, such as if put in execu- 
tion, would be an unjust and a considerable damage, or prejudice 
fco our neighbor, is always a mortal sin ; and the reason is evident, 
because in this it is opposite both to charity and justice ; and the 
tvords of our Saviour sufficiently prove it. " You have heard, 
(says he, Matt. v. 21, 22.) that it was said to them of old, thou 
shalt not kill ; and whosoever shall kill, shall be in danger of the 
l udgment ; but I say to you, that whosoever shall be angry with 
his brother, shall be in danger of the judgment : and whosoever 
shall say to his brother, Raca, shall be in danger of the council ; 
and whosoever shall say, thou fool, shall be in danger of hell's 
fire." 

In the first degree, is anger with a design or desire of con- 
siderable revenge, no ways expressed, but conceived only in the 
mind. And this, no doubt, is a mortal sin ; and, as our Saviour 
says, deserves to be condemned by judgment. The second degree 
of anger is, when the revenge is not only conceived in the mind, 
but also in some manner expressed by some marks of indignation, 
is this word Raca signifies nothing in particular, but is only a 



OH THE FIFTH COMMANDMENT. 



247 



mark of indignation ; so whosoever shall say to his brother Raca % 
shall deserve to be condemned by council ; that is, whosoever 
discovers, by some exterior signs of indignation, the desire of 
revenge which he has in his heart, commits also a mortal sin. 
The third degree is, when the angry person takes the revenge in 
effect which he conceived in his heart ; so whosoever shall say, 
thou fool, that is, whosoever shall give very abusive language to 
his brother, shall deserve to be condemned to the fire of hell. 
This is the explanation St. Gregory the Great, (L. 21. Mor. c. 4.) 
St. Augustin, and St. Thomas, (Aug. L. 2. Serm. in mon. c. 9.) 
ghe of this text. 

However, if in anger a person desires only a small and trivial 
revenge, as children usually do, the sin is only venial : because 
the designed injury is but small. 

Secondly. When we wish a known rogue hanged, or brought 
to i ublic justice ; this is no sin, if it be not done out of a private 
pique, but the desire of justice ; because it is not an unjust pun- 
ishment we desire, but what he really deserves according to law, 
and therefore no injury. 

Thirdly. When one conceives a vehement anger in his mind, 
though in his heart he desires no revenge, yet if he breaks out 
into blasphemous expressions against God, or very injurious words 
against his neighbor, that anger is a mortal sin ; because it makes 
him fall into such injurious words as are mortal sins. 

Fourthly. Indignation, which is a daughter of anger, if it be 
accompanied with a great contempt of our neighbor, or gives 
great scandal to the weak, is a mortal sin. Indignation is not 
ordinarily expressed in words, but appears most commonly in 
the countenance or behavior, and usually suppresses glowing 
anger in the breast ; but the more says St. Gregory, it is kept 
from appearing outwardly, the more it burns within : as words 
give vent to the passion, and lesson it, so the silence indignation 
causes, swells and increases it ; and when this amounts to a great 
contempt of our neighbor, that we scorn to speak to him, it be- 



248 



ON THE FIFTH COMMANDMENT 



comes a great sin, destroys charity, and occasions hatred, thui 
by degrees, a mote in the angry msna's eye grows up into a beam 
of hatred. A disturbed mind, that keeps all to itself, is con- 
tinually working, and finding out new reasons and causes to in- 
crease its distemper, and, like a viperous brood, they ruin the 
mind that gave them birth. 

Fifthly. When anger proceeds into deliberate curses, and 
evil wishes against our neighbor, or to God's creatures, it cannot 
be excused from a mortal sin. In cold blood, people of any 
conscience seldom wish any mischief to others from their hearts, 
but in their passion often. Persons of a quarrelsome temper 
sometimes vent their passion in blows, and as they do much, so 
they say little, and seldom seek revenge by words, when they 
have it in actions. But such as are of another temper, and not 
so forward with their hands, seek to revenge themselves by their 
tongue, spend their anger in imprecations, and beg of God to 
inflict those punishments upon them, which they cannot, or dare 
not do themselves. 

Sixthly. When anger discharges itself in sharp reproaches, 
contumelious words, slander, and the like injurious expressions, 
by which they endeavor to dishonor and disgrace, or exasperate 
their neighbor, it is always a grievous sin, and such, as St. Paul 
says, (Gal. v. 20, 21.) excludes from the kingdom of heaven. 
And this is evident also from what our Lord says in St. Matthew, 
(chap. v. 22.) " He that calls his brother fool," that is, he that 
gives him reproachful language, " shall be in danger of hell fire." 

However, if the reproach be small, and does neither disgrace, 
nor much trouble to those to whom it is spoke, the sin is only 
venial, or no sin at all, if they be persons under our care, whom 
we hope, by a moderate reproach, to make sensible of their fault, 
and awake them to their duty. Thus St. Paul, writing to tha 
Galatians, calls them senseless people : " senseless Galatians, 
(says he, v. iii. 1.) who hath bewitched you that you should not 
obey the truth ?" And thus our Saviour reproaohes his apostles ; 



ON THE FIFTH COMMANDMENT. 



249 



" foolish (says he, Luc. xxiv. 25.) and slow of heart, to believa 
all things which the prophets have spoken." Charity, no doubt, 
has its sting, as well as passion, but for a very different end ; the 
one aims to heal, and the other to make a wound ; the one to 
reclaim us from evil, and to spur us on to virtue, the other to 
exasperate and provoke us to evil. 

Seventhly. When anger proceeds to quarrelling and fighting, 
the unjust aggressor cannot be excused from mortal sin ; unless 
in children, whose anger is not great, and malice less. Quarrel- 
ling, when it proceeds to blows, is a kind of private war, begun 
by anger, and carried on with a design, if not to kill, at leas': 
very much to hurt one another. In the person that sets up upon 
the other, it cannot be without the breach of charity ; but in the 
person that is set upon, it may, if he exceeds not the bounds of 
a just defence and moderation ; because it is lawful to defend 
ourselves against any unjust aggressor, provided our defence be 
accompanied with such a moderation, as shews we design not a 
mischief to our adversary, but to disable him from doing us one. 
This is understood when we are set upon by such as design tc 
kill, wound, or do us a mischief ; to take away our goods, or un- 
justly secure our persons ; for it is never lawful to challenge 
another to fight upon a provocation, nor to fight when provoked 
and challenged, because this is directly contrary to the duty of 
a Christian, whose obligation it is to bear injuries with patience, 
and not to return evil for evil, but good for evil : " Bless them 
that curse you, (says Christ, Matt, v.) and pray for them that 
persecute you. You have heard, (says our Saviour,) that it hath 
been said, an eye for an eye, and a tooth for a tooth ; but I say 
unto you, not to resist evil, but if one strike thee on the right 
cheek, turn to him also the other." This is what patience and 
Christian charity require of us, at least in the disposition of our 
hearts. It is true, we may demand justice for injuries and abuses 
received, but never revenge; from whence it is evident, fighting 



250 



ON THE FIFTH COMMANDMENT. 



upon a provocation cannot, on either side, be excused from & 

great sin. 

You see, dear Christians, into what a number of sins anger 
leads passionate people ; so that it is not without great reason 
that Solomon says, (Prov. xxix. 22.) " A passionate man pro- 
voketh quarrels, and he that is easily stirred up to wrath, shall 
be more prone to sin." Besides, it is a great uneasiness that is 
caused in their own breast, and also in others, who are the object 
of their passion ; it disorders their peace of mind, disturbs their 
prayers, and makes them unfit for all Christian duties, even 
when it is in a moderate degree. But when it flies out into 
desires of revenge, cursing, swearing, and blaspheming God; 
when it expresses itself in reproaches, railing, and slander, what 
havoc does it not make in a soul, what dissensions, what animosi- 
ties, and what quarrels does it not cause ? It is a blind, unruly, 
and turbulent passion, that first darkens the light of reason God 
has given us for our guide, and then usurps its authority ; so no 
wonder such extravagancies proceed from such an usurpation. 
And, indeed, what can be expected better ? For it is a passion 
that is always blind, and therefore can never judge of anything 
aright ; it takes things by halves, misunderstands, and misrepre- 
sents them. It is unjust, and therefore to be sure it will be more 
or less in the wrong ; it is unreasonable, and therefore it cannot 
be relied on, or trusted in what it says ; it is rash, and therefore 
likely to say or do many foolish, indiscreet, or extravagant things, 
of which they must repent afterwards. Alas! look upon the 
ruins of the fairest town and countries ; it was anger destroyed 
these. Behold unpeopled cities, and desert land, that once 
flourished in peace and plenty ; it was anger laid them waste. 
Behold the animosities, dissensions, quarrels among families, as 
well as private persons, it was anger caused them. Consider the 
oaths, curses, blasphemies, detractions, reproaches, and innumer- 
able sins of the tongue, it is anger gives them birth. What 
shall I say of the many duels, murders, and mischiefs that hap- 



ON THE FIFTH COMMANDMENT. 



251 



fcr<Q in the world ? Is not anger at the bottom of all ? Is it not 
anger begins, continues, and completes them ? 

Besides, anger is the great bane and poison of conversation, 
and makes that part of our lives uneasy and disturbed, which 
should be the comfort and amusement of our mind, to fit us for 
greater duties. So the Holy Ghost tells us, (Prov. xxi 19.) " It 
is better to dwell in a wilderness, than with a quarrelsome pas- 
sionate woman ; it is better to sit in a corner of the house top, 
than with her in a common house." And again, (Ibid. xxii. 24.) 
* ; Be not a friend to angry man, and do not walk with a furious 
man ; but perhaps thou learn his ways, and take scandal to thy 
soul." And again, in the 20th chapter, " As coals to burning 
coals, and wood to fire, so an angry man raiseth quarrels." 

Consider then what desolations, what ruins, what mischiefs, 
what sins, what troubles and disquiets proceed from anger ; how 
careful ought we then to be to give no admittance in our hearts 
to so unreasonable and so turbulent a guest, which is always 
doing mischief, or at best making others or ourselves uneasy, or 
perhaps both ? 

However, there is great difference in the disposition and temper 
of persons subject to this vice. There are some that are soon 
angry, and soon appeased ; like flax that is soon fired, and soon 
reduced into cold ashes. Others are hardly moved to passion, 
but when once thoroughly incensed, they are not easily pacified ; 
like hard and solid wood, that is not easily set on fire, but when 
once well kindled, it burns a long time. These, no doubt, are 
more criminal than the former, and give testimony of a worse 
nature, and less grace, and betray in themselves more of Adam, 
and less of the spirit of the gospel. Again, there are some that 
are soon fired ; an accidental word or action, which, blown by sus- 
picion, soon flames in their hearts, and, though they stifle it as 
much as they can, and keep it from appearing to the world, yet it 
boils in their breast, and continues the longer by being kept 
from taking air ; it is not much unlike to coal under ground, when. 



ON THE FIFTH COMMANDMENT. 



by accident set on fire, it smothers and burns a long time, and is 
seldom put out. Others set a greater value upon a calm and 
peace of mind, and look upon it, as it really is, the most precious of 
all jewels, so seldom yield to anger ; and if, at any time, they are 
surprised by passion, they quiet themselves as soon as they can ; 
like those who unwillingly receive a troublesome guest, and are 
glad to get rid of him as soon as possible. Those certainly are 
less blameable ; for as this passion takes no root in their hearts, 
it occasions but small disturbance in their souls. As what relates 
to the remedies against this rice, and the ill effects of it, I shall 
propose in the following discourse. 

At present, you see, dear Christians, the danger and grievous- 
ness of this spreading evil, and into what a variety of sins it 
branches. Those, whose natural constitution inclines them to 
any excess in this kind, ought to be extremely upon their guard 
to give no admittance to an enemy that will plunder them of all 
their peace of mind, and engage them in endless storms. The 
long experience they have had of the mischiefs, one would think, 
should make them daily double their guards to prevent their sur- 
prise. But if they have had the misfortune to have been over- 
come, and thereby have been injurious to their neighbor, they 
ought, as soon as possible, ask forgiveness of those they have in- 
jured, and endeavor to make a sincere reconciliation ; for anger, 
like drink, when kept long in the vessels, sours into hatred. 
This is the command our Saviour leaves us in the gospel, " If 
thou, therefore, offer thy gift at the altar, and there thou remem- 
ber that thy brother hath anything against thee, leave there thy 
offering before the altar, and go first to be reconciled to thy 
crother, and then coming thou shalt offer thy gift." (Matt, v. 23, 
24.) This is the means to be reconciled to God, as well as our 
neighbor, and to have peace with both ; and as it carries with it 
no small difficulty, we may expect a great blessing from it ; peace 
here, and glory hereafter. 



OH THE FIFTH COMMANDMENT. 



253 



DISCOURSE IX. 

ON THE FI7TH COMMANDMENT. 
Thou shalt not kill.— Exod. xx. IS. 

£ have shewn you, dear Christians, in the foregoing discourse, 
IhiS Jiany evils that proceed from the imperious, hasty, and tur- 
bulent passion of anger. This is a vicious root that branches 
into almost all manner of evil, malice, envy, hatred, with all 
their brood, are so many shoots that rise from this vicious stock ; 
murders, quarrels, dissensions, fightings, &c. spring from hence • 
slander, backbiting, contempt, open reproaches, and secret de- 
traction, with endless animosities, public threats, and private 
grudges, have no other beginnings. Nor can cursing, swearing, 
blaspheming, with innumerable sins of the tongue, be assigned 
to any other cause, there being always anger at the bottom. 

Since, therefore, this passion leads us into so much evil, and so 
many ways endangers our souls, we have reason to use all means 
to prevent it. The first remedy is to consider, that our Saviour 
declares, those to be blessed, who are meek, and that, in regard 
and reward of this virtue, they shall possess the land of the living, 
that is, the kingdom of heaven. Their condition then must be 
quite different who are fiery and passionate, and take no care to 
master and moderate this unhappy temper. But not to mistake 
the words of our Saviour, it is not those he calls blessed who are 
by nature and constitution meek, but who are so by virtue and 
grace ; for God never rewards the works of nature with the king- 
dom of heaven, but only those of grace ; not what is our temper, 
but what is our choice : not what we cannot hinder, but what we 
labor to gain. This meekness is a participation of the divine 
nature ; some small sprinkling from that infinite fulness of God, 
which moves us for his sake to be mild and meek to all persons, 
at all times, and in all circumstances ; not because this is our in- 
22 



254 



ON THE FIFTH COMMANDMENT. 



clination, but because it is the will of God we should be so. If 
our meekness be not uniform, constant, and in regard to all, it is 
a mark that it proceeds from some human motive, and not from 
God ; from some natural respect we have for those above us, from 
a civility commendable in conversation amongst equals, or from 
some private ends we have at such or such a time. This is not 
what our Saviour recommends to us, when he bids us learn of 
him, because he is meek and humble of heart ; he was meek to 
all, in all provocations, and to all persons, even his worst enemies. 
Why ? Because he was humble of heart. As anger and passion 
are too often rooted in pride, so true meekness is grounded upon 
a real humility of heart. Where there is much passion and anger, 
there is usually much pride : where there is much patience and 
meekness, there generally is a great humility in the heart : virtues 
so agreeable to Almighty God, that the scripture takes notice, 
that those were most conversant with Almighty God, who were 
most meek, and particularly Moses and David ; of the former it 
is said, that he was the meekest of all men that were upon the 
earth ; of the latter the hundred and thirty-first psalm says, " 
Lord, remember David, and all his meekness," as being the 
greatest motive to engage Almighty God to be merciful to him. 
Moses was a man of courage and resolution ; and David of a 
stout and warlike spirit ; and yet both mild and meek ; because 
the spirit of God was in them, which over-ruled their passion, 
and brought them to a great temper in all they said and did. 
What is the spirit of God ? It is the spirit of meekness and 
patience ; it is the spirit of peace, and not of contention. Hence, 
in the scripture, he is called the Prince of Peace ; and in the 
book of Wisdom "Thou, Lord," says Solomon, "judgest in 
tranquillity." And upon whom shall I look, says Almighty God, 
but upon the little one, the contrite of heart, and him that 
trembles at my words ? And thus you know, as the gospel re- 
lates, the spirit rested upon him at his baptism in the shape of a 
dove, to shew that his heart was without gall or bitterness. We 



ON THE FIFTH COMMANDMENT. 



25S 



cannot share then in the spirit of God without sharing in his 

meekness and patience ; for as St. Paul doubts not to say, " If 
any man have not the spirit of Christ, he is none of his." (Rom. 
viii. 9.) This, no doubt is a great motive to raise in us a great 
esteem of this virtue, so dear to God ; and a horror of the con- 
trary vice, which, if it be not raised is almost inflamed by the 
devil, whose spirit is the spirit of anger, contention, and animosi- 
ty; the spirit of ill-will, dissensions, and quarrels. 

A second motive to overcome this vice, is the inconvenience it 
brings to ourselves, by robbing us of all peace and quiet of mind 
which is the most precious jewel we have ; without it we can dc 
nothing well, and with it we can scarce do anything amiss. All 
things go smooth and even with us, when we enjoy a calm in our 
own breasts ; we are cheerful in our business, and recollected in 
our prayer ; we are pleased with our duty, and discharge it with 
ease. But if anger once enters into our hearts, it disturbs and 
ruffles all, as it destroys our peace ; it takes away all our content 
it makes us uneasy with ourselves and others, and renders the 
service of God a heap of distraction, instead of prayer ; so that 
as our Saviour says, " My house shall be called the house of 
prayer ; but you have made it a den of thieves." Matt. xxi. 13. 

Besides, there are none happy, or unhappy in this world, but 
because their hearts are in peace, or in trouble ; and this is so 
true, that if in storms and tempests we could preserve a calm in 
our souls, we should, like the martyrs, be content in the midst 
of torments, and be happy in the midst of disgrace. On the 
contrary, we should be miserable in the enjoyment of the great- 
est prosperity or success, if we have not peace in our hearts. It 
is this makes the poor man cheerful in his cottage ; and the want 
of this makes even kings sit with heavy hearts upon their thrones ; 
so true it is, that of all the good and evil this life affords, there 
is nothing that rejoices or afflicts us, but as it brings peace or 
trouble to our souls ; and therefore St. Paul earnestly wishes 
this great blessing to the Philippians, " May the peace of God," 



256 



ON THE FIFTH COMMANDMENT. 



says he, " which surpasses all understanding, keep your hearts 
and minds in Christ Jesus." Phil. iv. 7. 

We ought certainly then to labor in procuring and preserving 
this peace as much as possible, and never to let our own passion- 
ate temper deprive us of it, nor the uneasy and contentious humors 
of others banish it from our souls ; let us remain like a rock 
unmoved amidst storms and tempests, and keep peace with thost 
that will be in a storm. Thus holy David did : " I was peaceful,' 
says he, " with those that hated me." 

There are many other remedies against this vice, and are dif 
ferent according to the different passions from whence it proceeds 
Anger sometimes proceeds from pride, sometimes from envy, ana 
sometimes from a passionate temper. When anger proceeds from 
pride, it is usually very violent : the one passion increasing the 
other, pride swells anger, and anger inflames pride. That fiery 
disposition is much augmented, when we apprehend that the vain 
esteem we have of cirselves, is any ways lessened by what is said 
or done. So upon the apprehension of a contempt, a neglect, or 
some slighting f ypression, pride blows the coals and sets all on a 
flame ; it burn? not only in the mind and in the heart, but it 
appears in the countenance, flames out at the eyes, and discovers 
itself in some extravagant words or behavior. Thus mutually 
increasing one and the other, they contribute to the greater ruin of 
the sou). Anger to pride, is as fire is to water ; it makes it boil 
up and run over. And pride to anger, is as wind to burning 
coals ; soon blowing it into a flame. 

How happens it, dear Christians, you are so soon put into a 
passion ? How comes it you are so sensible of an injury ? What 
is the reason you will bear nothing ? Is it not pride ? Is it not 
because you imagine that you are above them, or at least their 
equals ; and therefore will suffer nothing from them, but give 
them as good as they bring ? If you are rich, pride immediately 
opposes your wealth to their mean fortune, and cries, see that 
pitiful fellow, that contemptible hussy, to say so and so of me ! 



ON THE FIFTH COMMANDMENT. 



257 



If yon have birth and quality, you expect all should submit to, 
and respect you on all occasions. What were they but the other 
day? we know whence they came, and how they have risen. 
If you have parts and qualifications, that have raised you, you 
immediately set them against the ignorance and wants of others. 
Pitiful creatures ! what do they know, or what can they do ? 
Thus pride, in an hundred such occasions, blows the coals of 
anger, and sets it into a flame, proportionable to the contempt 
or injury which they imagine they have received. 

Now, as such anger is rooted in pride, the only remedy against 
it is humility ; be but truly humble and you will easily moderate 
this passion ; be but truly humble and you will suffer reproaches 
with patience, if not with content. Regard not yourself because 
you are rich, because you have authority and power, because you 
are endowed with this or that qualification, or because you have 
this or that advantage over others. But if you will value your- 
self, do it upon a real and solid title ; value yourself because you 
are a Christian, bearing his name, who bids you "learn of him, 
because he is meek and humble of heart, and you shall find rest 
to your souls." Matt. xi. 25. 

Power, wealth, beauty, honor, knowledge, birth, &c, what are 
they in the judgment of God, when separated from humility? 
If they are of any value in his sight, it is by the contempt of 
them, or by the sacrifice we make of them to him who gave them 
to us. There is another sort of superiority more becoming a 
Christian, and which St. Paul, in his epistle to the Philippians 
recommends to all ; " Suffer not any one," says he, " to outdo 
you in humility." (Phil. 2, 3.) Consider not how much you 
surpass them in worldly interest, but how far you outdo them in 
virtue ; not how you outdo them in many natural qualification^ 
but how you are above them in humility, and Christian perfec- 
tion : stand upon this punctilio as much as you please : " Let 
nothing be done," says the apostle, " through contention, neither 
by vain glory, but in humility, let each esteem others better than 
22* 



258 



ON THE FIFTH COMMANDMENT. 



themselves (Phil. ii. 3.) at least look upon none to be inferior 

to you. Weigh not your neighbor's faults in balance with your 
perfections, nor their wants with what you have ; but compare 
your faults with their perfections, and what they have with what 
you have not, and you will easier bear with them, when you seem 
to be injured by them ; for we can suffer more from those who 
aru above us, than from such as we imagine to be below us. 
You are better to pass in the world, and it may be, they have 
more interest in heaven ; you are more esteemed by men, and 
they more regarded by God. You have more wealth, and they 
have more virtue ; you have received greater talents, and they 
have made use of the little God has bestowed on them ; in a 
word, by humility, look upon none to be inferior to you. Thus 
you will give a just and reasonable check to your pride, and by 
that means easier calm that passion, which is built upon it. 

Secondly. When anger is caused by impatience, as when 
upon a little miscarriage, an unlucky accident, untowardness of 
people, of cattle, or the like, a person flies into a passion, and 
from passion into cursing and swearing, or some other extrava- 
gance. The remedy for this is patience ; for certainly the want 
of this virtue is the cause of that excess. 

Our Saviour tells you in the gospel, " that in your patience 
you shall possess your souls (Luc. xxi. 19.) that is, by patience 
you shall enjoy yourselves, enjoy what you are. What are 
you ? by nature, you are a reasonable creature, by grace you 
are a Christian, pious, moderate, and just. By anger we lose all 
this, and are stripped of what we are ; but by patience we con- 
tinue the possession : this virtue is as a guard to all the rest ; 
for as long as we are masters and mistresses of ourselves, so long 
we enjoy what we are, so long we are reasonable creatures, so 
long we are pious, moderate, and just, so long we are Christians. 
But if anger once get the master, we are no more ourselves; it 
i& not we, it is not reason, it is not virtue, it is not moderation, 
it is not Christianity, but anger that governs : we are at the 



ON THE FIFTH COMMANDMENT. 



259 



mercy of that hasty, inconsiderate, blind, and sinful passion, we 
give up ourselves ; so it is not we, but anger possesses our souls. 
How unreasonable, and how unchristian like is this ? God haa 
made us rational creatures, and our Redeemer has purchased for 
us grace to govern and over-rule our passions, and we give up 
the cause, abandon virtue, and through this passion become in- 
jurious to God, injurious to our neighbor, and injurious to our- 
selves. For it is by patience, we resemble our God, who bears 
with sinners, who sees the innunerable crimes and abominations 
committed in the world against him, and even beholds those sins 
that are the effect of our ungoverned passion, and forbears a just 
revenge. By patience also you become sociable, agreeable to all 
company, and most effectually prevail upon and correct the con- 
trary temper in your neighbor. By patience likewise you enjoy 
yourself, you continue master of your heart, and as our Saviour 
says, possess your souls. 

There is a third occasion of anger, and it is when the passions 
of another falls upon you, either justly or unjustly ; this, if you 
are not upon your guard, will make you guilty of the fault you 
observe and blame in another ; for as fire enkindles fire, auger 
is apt to raise anger, and increase the storm which patience would 
have soon calmed. Here, therefore, this virtue is particularly 
necessary, that you may show yourself a Christian, and not an 
infidel ; that you may give some proof that you are a child of 
God, and not of the devil, according to that of our Saviour Christ, 
" Pray for them that persecute and calumniate you, that you may 
be the children of your Father, who is in heaven." Matt. v. 44. 

Consider, in such occasions Almighty God makes trial of you, 
whether you will stand by him and do your duty, or you will go 
over and take part with your adversary, and become as blamea- 
ble as he; returning again anger for anger, injury for injury, 
and reproach for reproach, thus justifying what you condemn by 
doing what he does. 

Whereas by patience yoa would gain a double victory, a yio- 



260 



ON THE FIFTH COMMANDMENT. 



tory over your adversary, and a victory over yourself ; both ex- 
tremely grateful to your God. You gain an honorable victory 
over your adversary, and disappoint all his designs ; for what 
does he aim at by all his injuries and reproaches, but only to 
provoke and vex you ? If your patience set you above this, he 
loses his end, and is vexed because he cannot vex you : his wicked 
satisfaction is in your trouble ; if your Christian temper prevents 
this, it all returns upon himself, and he becomes more uneasy, 
because he cannot make you so. When a dart is flung against 
a hard stone, it makes no impression, but flies in the face of him 
that cast it. If then, when they are angry, you are meek, when 
they are provoking, you are patient, when they are insolent, you 
are humble ; all their darts fly in their own face, and gall their 
own hearts. For, certainly it is no small vexation to an evil 
mind, to see you so virtuous, whilst they are so wicked ; to see 
you turn their poison into honey, and at the same time to ascend 
so many degrees towards heaven, as they descend steps towards 
hell, and deserve then as great a reward from God, as they are 
sure to have punishment. 

You likewise gain a great victory over yourself in mastering 
that passion, which aims at nothing less than the mastering of 
you ; you preserve a calm in your mind, peace in your heart, and 
possess your soul ; and this is so agreeable to God, that you 
engage him thereby on your side ; if you are injured, he will 
revenge it, and those another day shall smart who have done 
you wrong ; if you suffer loss, he will repair it, if you endure 
pain, he will be your physician, or if death would follow he can 
raise you again to glory ; what privilege, says Tertullian, (L. de 
pati. cap. 15.) has patience, thus to make God debtor ! And no 
wonder, dear Christians, since by it we fulfil all his commands. 
Patience protects faith, supports hope, and assists charity. It 
preserves peace, strengthens humility, expects and completes re- 
pentance ; it rules the passions of the body, and supports the 
weakness of the spirit ; it bridles the tongue, and restrains the 



ON THE FIFTH COMMANDMENT. 



261 



#.and ; it masters temptations, and prevents scandals ; it comforts 
the poor man, and moderates the rich ; it recommends the ser- 
vant to the master, and the master to the servant. It is an 
ornament to women, and a grace to men ; it is loved in a child, 
commended in youth, and respected in riper years ; in a word, 
it is becoming in all ranks, in all ages, and in all sexes. 

On the contrary, how disagreeable is impatience, especially 
breaking out into injurious reproaches, reflections, and uncharit- 
ableness ! how it ruins peace, and destroys charity ! How hatefal 
to God, and disagreeable to men ! how it disturbs the minds of 
others as well as our own, and leaves all in a storm ! And where 
is the Christian all this while ? Where is the practice of that 
lesson of our Saviour, where he says, (Matt xi. 29.) " Learn of 
me, because I am meek," &c. Besides, dear Christians, consider 
these people's tongues are accustomed to nothing but filth, what 
is decent and becoming seldom comes out of their mouths ; da 
not defile yourself as they do, but look upon yourself to be above 
a dunghill. 

Thus you see, dear Christians, the remedies against anger, and 
a passion that causes so much mischief and wickedness. Hu 
mility and patience are virtues so necessary for Christians, that 
without them in some considerable degree, we deserve not the 
name we bear; so necessary, that of all the virtues our Saviour 
practised, these he most commended to us : " Learn of me, (says 
he, Matt. xi. 29.) because I am meek and humble of heart, and 
you shall find rest to your souls. " There is no calm in our minds 
without them, no peace to our hearts, nor no rest to our souls 
without them; nor is there any peace abroad, any union, any 
charity, or any brotherly love without them ; they are the very 
spirit of Christ, we cannot then be without them ; for, as St. Paul 
says, (Rom. viii. 9.) " who has not the spirit of Christ, he is none 
of his " 

The last and great remedy, is to endeavor in earnest to master 
this passion. The chief, if not the only reason why passionate 



262 



ON JKE FIFTH COMMANDMENT. 



people never or seldom correct this vice, is because they do net 
heartily endeavor it ; for there is no passion whatever but may be 
conquered by grace ; and we find by daily experience, people 
master other vices, why then should we except this ? St. Paul, 
no doubt, of his own nature, was of a hot and violent temper, 
which appeared evidently from his anger, and forward persecution 
at the stoning of St. Stephen to death ; but after his call to 
Christianity, he gave no more way to that turbulent passion, but 
of a ravenous wolf became a meek lamb. St. Hierome was of a 
rough and morose constitution, but he so tempered it with charity, 
patience, and humility, that he obtained an entire victory over 
himself. St. Francis of Sales is said to have been naturally a 
man of a great deal of fire and heat, and very passionate ; but 
he so gained upon his constitution by virtue, that he became the 
meekest of men, which appears in all his writings, as it did in 
all his conversation when upon earth. And the same may be 
said of thousands of others. So that were but people really in 
earnest, they might become masters of themselves as these saints 
iid. At least, when they find passion begins to rise in them, 
immediately to give it a check, and repress it before it gets too 
great a head : and if they gain no farther upon themselves, at 
least to smother their resentment, and to hold their tongue ; thus 
tnough they fall far short of the gospel rule, which is to be meek 
and humble of he-art, they will prevent and avoid the indiscreet 
and scandalous part of anger. 

If you find much difficulty in this, and that your passion in- 
creases upon you, you must leave the company for a moment, aDd 
alone reason yourself out of pride, impatience, and want of sub- 
mission to the will of God, which are the usual causes of anger 
and passion ; have recourse to prayer, take some good book in 
your hand, and earnestly beg of God to lay the storm, and God 
will not be wanting to assist you. 

This is so true, that I am convinced there are none much 
given to this passion, but such as do not in earnest, and from 



ON THE SIXTH COMMANDMENT. 



263 



their hearts endeavor to conquer it. And my reason is this : for 
these persons, how passionate soever, will govern their tongues 
when a person is near who overawes them, or from whom it is 
their interest to conceal their passion. Whence it is clear they 
can do it when they have a mind to it ; and can they not do as 
much for God as for men, for their soul's sake as for worldly 
respects, for eternity as for interest? What will these be able 
then to answer, when the searcher of hearts comes to examine 
their slothful excuse, they would amend if they could ; do you 
think, dear Christians, it will pass with him ? How can you rest 
then with any content, under the frequent relapse into this sin, 
and the small amendment you find in yourself, when you know 
G-od is to be your judge? Endeavor, therefore, in earnest to 
master this passion, and gain the spirit of humility and meekness 
to which heaven is promised, " Blessed are the meek for they 
shall possess the land." 



DISCOURSE I. 

ON THE SIXTH COMMANDMENT. 
Thou shalt not commit adultery. — Exod. xx. 14. 

Having explained unto you, dear Christians, all those sins that 
are forbid by the fifth commandment, as also those Christian 
duties that are commanded by it, I proceed to instruct you in 
what relates to the sixth, and to explain to you what it commands 
and what it forbids. 

First, then, what we are obliged to in compliance with this 
commandment, is purity of body and mind ; because as it forbids 
all that is contrary to it, so it necessarily obliges us to this. " For 
this is the will of God, your sanctification ; that you should abstain 
from fornication ; that every one of you should know how to 
possess his vessel in sanctification and honor : not in the passiom 



264 



ON THE SIXTH COMMANDMENT. 



of lust, like the gentiles that know not God : for God hath not 
called us to uncleanness, but unto sanctification." (1 Thess. iv. 
3, 7.) And the particular reason of this is, because we are 
Christians. For in our baptism, not only our souls, but our 
bodies become the temple of the Holy Ghost, wherein he resides 
and delights to reside ; because in our baptism, not only our sc*uls 
but our bodies, become the members of J esus Christ ; for by that 
sacrament we are admitted into his church, and made part of that 
mystical body, whereof he is the head. 

These reasons oblige Christians, to a great purity of body and 
soul, and are earnestly pressed by the same apostle : " Know ye 
not that your bodies are the members of Christ ? Shall I then 
take the members of Christ, and make them the members of a 
harlot? God forbid." Again in the same place, "Know ye not 
that your members are the temple of the Holy Ghost, who is in 
you, whom you have from God ? And you are not your own ? 
for you are bought with a great price. Glorify and bear God in 
your body." v. 19. 

Infidels and pagans never heard of the true God, much less of 
J esus Christ their Redeemer, and therefore were never sanctified 
by his grace, never honored by any of his sacraments ; yet for 
their sins of uncleanness, being contrary to their reason, they 
were severely punished by Almighty God ; witness the fire and 
brimstone rained down from heaven upon their guilty heads, and 
which laid the whole country in ashes ; witness the waters in 
Noah's flood, that swept away almost all mankind, and buried 
them under the revenging waves ; witness the many countries 
destroyed by fire and sword, by God's express order, and left as 
marks of his anger to neighboring nations, and future ages, for 
their caution ; witness, in fine, the number of his remarkable 
judgments upon particular persons, families, and people, of which 
the scripture and other histories give us an account. 

And yet their bodies were not the temples of the Holy Ghost, 
honored by his presence, and sanctified by his grace, which they 



ON THE SIXTH COMMANDMENT. 



265 



defiled. Their bodies were not the members of Jesus Christ, 
which they prostituted to uncleanness, for they were never regen- 
erated by the waters of baptism ; they were never incorporated 
into his church, nor made part of that mystical body, whereof he 
is the divine head. They were never honored by the presence 
of Christ in the eucharist, nor made sharers of those adorable 
mysteries by receiving him into their bodies and souls, that by 
delivering them up to impurity after such a sanctification, they 
might provoke the extraordinary wrath of God. 

No, no ! but Christians are all this. They are the living tem- 
ples of the Holy Ghost; they are regenerated by the waters of 
baptism, and washed into the purity of angels ; so free from ah 
spot or blemish, that the Holy Ghost is pleased to dwell withit 
them. What can be more detestable, therefore, than for these U 
pollute this holy place, and to expel the Holy Ghost from the 
sanctuary he has chosen, and all this for a brutish pleasure ? 
They are the living members of Christ by baptism and confirma- 
tion ; and by eucharist they become one with him, receiving into 
themselves his own body and blood. How unworthy a thing 
then for those to step down from all this honor, into so filthy a 
sin ? How ungrateful to abuse their divine head, who kindly 
chose them for his mystical body, and so far to debase themselves, 
as from being members of Christ, to become members of infamy ? 
In fine, they have been sanctified by the presence of the body 
and blood of Christ, in the adorable mysteries of the eucharist. 
What punishments then must those deserve, who have so little 
sense of this, as to prostitute all to an infamous passion ? 

By these arguments of the apostle, as you see, dear Christians, 
what very much aggravates this sin in Christians, so you cannot 
but observe what ties they have to a great purity of body and 
mind ; to be so watchful over themselves, as to let no immodest 
thought sully the purity of their minds ; so cautious as to suffer 
no indecent word to come out of their mouths, much less any 
filthy action to defile their souls, that the Holy Ghost may con- 
28 



266 



ON THE SIXTH COMMANDMENT. 



tinue in the temple lie has chosen, and Christ our head be honored 
in his members. 

Besides, this virtue is extremely agreeable to Almighty God , 
it makes us, in some degree, approach towards his own purity, 
and very much resemble the angels in heaven, " who by their 
state are more happy, but not more pure ; less capable of sin, hut 
not more agreeable to God." Bernard, Ep. 42. This argument 
our Saviour seems to make use of, and to equal chaste souls with 
the angels. " In the resurrection they shall neither marry, nor 
be married, but shall be as the angels of God in heaven." Matt, 
xxii. 30. 

It is of these St. John speaks in the Revelations : " I saw the 
lamb upon Mount Sion, and with him one hundred and forty- 
four thousand singing as it were a new song before the throne ; 
and which none else could sing but these hundred and forty-four 
thousand, whom he had purchased from the earth. These are 
such as never were defiled by women, they are virgins who follow 
the lamb wherever he goes. These were purchased from among 
men, the first fruits to God and to the lamb ; in their mouth 
there was found no lie, for they are without spot before the 
throne of God." Apoc. xiv. 

There are some particular privileges of virginity : First— -Tc 
be seated near the throne of God. Secondly — To sing, as it 
were, a new song, which no other can sing ; that is, to have, 
besides the essential glory common to all the elect, in their re- 
spective degrees, a particular erown of virginity, which none who 
are not virgins shall wear. Thirdly — To be particularly re- 
deemed from the earth, that is, from the slavery of concupiscence, 
and delivered from the dangers that attend a married and worldly 
state. Fourthly — To have, as it were, a privilege of access to 
God, and to follow the lamb wherever he goes. Fifthly — To be 
the first fruits of the lamb, as having consecrated all to God, both 
boJy and soul. Lastly — There is no lie in their mouth, nor 
deceit in their heart. They are not like the foolish virgins, seek- 



ON THE SIXTH COMMANDMENT. 



267 



jig only the glory of men ; for they are without spot or blemish 
in the eyes of God. 

It is certain, none are obliged for life to this state, but such as 
freely make it their choice ; marriage being left to every one's 
liberty, and a commendable state. However, such must not 
imagine that every thing is then lawful that passion can suggest ; 
for there is a conjugal chastity which belongs to the marriage 
bed, which consists in the due use of what is allowable, and for 
the ends for which it is allowed ; all things contrary being very 
criminal, even between married persons. 

A great purity then of body and mind, both as to the thoughts, 
words, and actions, is strictly commanded by this precept, and 
no allowance, I say, but in a married state, and during marriage, 
and then to keep within the bounds of decency and duty ; that 
nothing be done contrary to the end for which it was instituted. 
This, I say, is commanded ; let us then consider what is forbid. 

Thou shalt not commit adultery. By this is understood all 
manner of carnal sin whatever ; of these the scripture mentions 
several kinds, which may be reduced to five species : to wit, for- 
nication, adultery, sacrilege, incest, and sins against nature. And 
even these may be accompanied with such circumstances, as may 
very much aggravate the crime, of which wicked persons may be 
guilty, and thereupon necessary to be mentioned in confession. 

Fornication is a sin where both the man and the woman are 
single, unmarried, and at their own disposal, out of their parents' 
or tutors' care. This sin is great in the sight of God, and very 
infamous in the eyes of the world, bringing ruin to their souls 
and to their reputation : " All fornication and all uncleanness, or 
covetousness, let it not so much as be named among you," says 
St. Paul to the Christians of Ephesus, (chap. v. 3.) And in his 
epistle to the Galatians, (v. 19.) " The works of the flesh are 
manifest, which are fornication, uncleanness. immodesty, luxury, 
&c, which I foretel you, as I have foretold to you, that they who 
do such things, shall not obtain the kingdom of God." 



268 



OK THE SIXTH COMMANDMENT. 



This sm is greater, if the virgin be under her parents' or tutoi s' 
care ; for then there is also a violation of their right, and still 
very much augmented if she be forced to such wickedness. In 
this case the ravisher incurs the penalty of the law, which is 
death ; and no more required to take away his life, than the oath 
of the woman thus injured. This crime is called a rape, and of 
a distinct species from fornication, as including a distinct malice 
and injury. 

Secondly — Adultery is a sin where both or one of the parties 
are married. This is a much greater crime than fornication ; 
for besides the sin of impurity, there is that of infidelity, the 
breach of that solemn promise made to one another at their 
marriage. Besides, herein may be often very great injustice, by 
imposing children upon a wrong father, and causing him to 
maintain and make a provision for such children as are none of his 
own, to the great injury of such as are. Job calls this sin a 
heinous fault, and a very great wickedness ; " It is a fire devour- 
eth even to destruction, and rooteth up all things that spring. " 
(chap. xxxi. 12.) Though the infidelity and the injustice are 
equal in both, yet as St. Augustin observes, (L. 2. de Adul. 
Conj.) the sin is greater in the man than in the woman, and for 
several reasons. First, because as men, they are the heads and 
leaders, and ought to give good example, and to do nothing they 
may have cause to fear their wives should imitate. Secondly, 
because they are men, they ought more manfully to resist tempta- 
tions, and conquer their passions. Thirdly, as men, their reason 
is strouger, and their judgment more solid ; they ought, therefore, 
to be more sensible of the grievousness of the sin, and avoid it 
more cautiously. Fourthly, as men, they ought to be ashamed 
to be outdone in virtue by the weaker sex. 

A third species of this sin is sacrilege, and so called, when 
one or both parties have made a vow of chastity, either solemnly 
or privately. A solemn vow is made only in profession of a 
religious state, and in receiving holy orders ; a private vow of 



ON THE SIXTH COMMANPMENT. 



269 



chastity may be made either for life, by any single person what- 
ever, and at any time after they have come to the use of reason ; 
though it is very improper to make it without mature delibera- 
tion, and the advice of their director, or some very prudent and 
judicious person. 

This sin consists in the abuse of what is sacred and devoted to 
God ; by this vow the purity of their soul and body is conse- 
crated to him, offering to him a sacrifice of the contrary passion. 
Now, those who after such an engagement are faithless to the 
promise they have made to God, abuse and defile what is sacred 
to him, and in this commit a great crime over and above that of 
impurity. 

A fourth species is that of incest, which includes another kind 
of malice, and is committed between persons who are akin, with- 
in the fourth degree, that is within the fourth generation from 
the same father and mother ; and the nearer the kindred, the 
greater the crime. This relation is occasioned either by birth or 
marriage. The first is called consanguinity, and the latter affinity, 
and the violation of the former the more heinous fault. 

Yet, besides these, there is also a spiritual affinity contracted 
in the sacrament of baptism and confirmation, between the god- 
father and godmother of the child they answer for in either of 
these sacraments and its parents. Here, besides the sin of un- 
cleanness, there is a violation of that modesty and respect which 
h due to relations ; this is so engrafted in human nature, that 
the wickedness of the worst of men have not yet blotted it out of 
their hearts. 

The last species, and what are most detestable, are sins against 
nature, so called, says St. Augustin, because by such wickedness 
human nature cannot be propagated. Of these there are several 
sorts, and some greater than others ; as sins with themselves, 
with the same sex, sodomy, or bestiality. Though in these sins, 
I say, there are many degrees and circumstances which extremely 
aggravate, yet the least are detestable ; because, besides the im- 
23* 



£70 ON THE SIXTH COMMANDMENT. 

purity, the very end of nature is prevented or perverted. As to 
the other wicked furies of lust, says Tertullian, (Lib. d3 pudic. 
cap. 5.) speaking of these sins, which pass beyond the bounds of 
nature, those that are guilty of them, we do not only exclude 
from the entrance into the church porch, but from all that belongs 
to it, because they are not properly crimes, but monsters. And 
St. Thomas observes, as the order of right reason is from man, 
so the order of nature is from God ; and therefore in sins against 
nature, a great injury is done to God, the orderer of nature. 

These are also in the scripture called crying sins, sins that call 
aloud for the revenging hand of God, according to what we find 
written in the book of Genesis : (c. xviii.) " The cry of Sodom and 
Gomorrah," says Almighty God, " is multiplied, and their sin is 
become exceedingly grievous." And therefore our Lord rained 
brimstone and fire from out of heaven, and he destroyed those 
cities, and all the country about, with the inhabitants of the 
cities, and all things that spring from the earth. 

Besides all these, there are other grievous crimes : as seeing 
immodest objects, doing or suffering immodest actions, such as 
of their own nature are wicked, or tend to wickedness ; as also 
lascivious and unchaste kisses. These crimes are evidently con- 
demned by the apostle in many places, and particularly in his 
epistle to the Ephesians, where he assures us, that they are suffi- 
cient to exclude the authors from the kingdom of heaven. 
" Fornication," says he, " and all uncleanness, let it not so much 
as be named among you, as becometh saints ; or obscenity, or 
foolish talking, or scurrility. For understanding, know ye, that 
no fornicator, or unclean or covetous person, hath inheritance in 
the kingdom of Christ, and of God. Let no man deceive you 
with vain words, (says he,) for because of these things cometh 
the anger of God upon the children of unbelief." (chap, v.) Add 
to these, rude and obscene discourse, the reading or hearing 
immodest books, unchaste songs, &c. for pleasure, or with the 
danger of it in themselves to others. 



ON THE SIXTH COMMANDMENT. 



271 



These are the most effectual means which the devil has invented 
to corrupt the minds of men, to make them familiar with wick- 
edness, and to instil poison into innocent souls. Ignorance, no 
doubt, is the preservative against wickedness, and the best guard 
of innocence. I am persuaded there are but few of that vast 
number, who lie in the flames of hell for this sin, and must for 
ever lie, but may trace the first steps to their ruin from ill-books, 
rude songs, or immodest discourse : these bring them into famil- 
iarity with vice, and by degrees poison the mind and corrupt the 
heart, and the next step is ruin. Nay, the apostle St. Paul 
assures us of the same truth, in his first epistle to the Christians 
of Corinth: " Be not seduced, evil discourse corrupts good 
manners." 

Alas ! what terrible account have those to give who have drawn 
others into this sin by their discourse or corrupt manners ? What 
will they be able to answer for the many souls they have sent to 
hell ? I say many souls, for certainly immodest discourse is a 
contagious evil ; it is frequently in the mouth of wicked Chris- 
tians, and is heard often and by many; and though all do not 
take the infection, yet there are abundance who do, the perdition 
of whose souls will be charged upon their heads at the great 
tribunal of God. 

You see, dear Christians, what this commandment obliges you 
to, the great purity of body and mind it requires of you, as being 
the members of Jesus Christ, and the temples of the Holy Ghost ; 
you see also what it forbids, how great the sins, and into what a 
variety of different species or kinds of sins it branches ; and as 
they include a distinct malice, and a different sin from that 
impurity, it ought to be distinctly specified in confession. I hope 
therefore that the greatness of the sin may raise a horror and 
detestation of it in your hearts ; that those who have been so 
wicked as to defile the temple of the Holy Ghost, and prostitute 
the members of Jesus Christ, banishing those divine persona 
from their souls, and preferring a filthy pleasure before them 



272 



ON THE SIXTH COMMANDMENT. 



both, may seriously repent, purify tbeir hearts, and endeavor to 
retrieve their great loss. And that such as have hitherto pre- 
served their innocence may be sensible of their happiness in 
being the living members of J esus Christ, and the temples of the 
3oly jrhost, what greater blessing can they have on earth, and 
p**p'r fairer pledge of heaven? 



DISCOURSE II. 

ON THE SIXTH COMMANDMENT. 
Thou shalt not commit adultery. — Exod. xx. 14. 

Having shewed you, dear Christians, what you are obliged to 
by this precept, and what you are forbid, and how great this sin 
is in Christians, who thereby defile the temple of the Holy Ghost, 
and dishonor the members of Jesus Christ, I shall proceed to 
shew you the enormity of this vice, by the punishments God has 
and does inflict upon it in this life. 

We reasonably judge of the greatness of a fault by the great- 
ness of the punishment, when the judge who inflicts it is just and 
impartial. To punish a fault more than it deserves, is always 
injustice, and is usually the effect of some disorderly passion, the 
weakness of man. But when God punishes, who is the fountain 
of justice, and in whom there can be no imperfection, we must 
conclude from the severity of his judgments, the grievousness of 
the fault he punishes. 

I shall only relate some of those punishments, which the justice 
of God has inflicted upon such as have been guilty of the sin of 
impurity, to revenge this crime upon them, and to be a terror to 
future ages. 

The first remarkable punishment we find in scripture, is that 
of the deluge, wherein Almighty God drowned the whole world 
about 1650 years after the creation, and buried under the waters 



ON THE SIXTH COMMANDMENT. 



273 



all mankind, with all the birds and beasts upon the earth, except- 
ing only four men and four women, who were innocent, and 
reserved for the repeopling of a better world, and some few of 
the birds of the air and the beasts of the land, to preserve the 
species. These were secured from the devouring waves, in the 
ark or ship, which Noah was ordered to build ; all the rest of the 
world perished in the water, which overspread the whole face of 
the earth. The sea overswelled its banks, and came roaring in 
upon the land ; the floodgates of heaven were also opened upon 
their heads, and the rain poured down for forty days and forty 
nights without intermission, and covered the highest mountains 
as well as the tallest trees. Thus perished all mankind, once the 
favorites of heaven, made to the image of God, and made for a 
noble end, to serve him on earth, and to enjoy him in heaven ; 
to share in, and to be happy by the same happiness whereby he 
himself is infinitely happy. 

What caused this change ? What drew this heavy and uni- 
versal judgment upon them ? It was their sins, and particularly 
the sins of impurity : " For all flesh," says the sacred text, " had 
corrupted its way upon the earth ;" (Gen. vi. 12.) and God seeing 
that the thoughts of their hearts were bent upon evil, and being 
touched inwardly with sorrow of heart ; I will destroy man, (says 
he,) with the birds and beasts, it repenteth me that I have made 
him and them. 

It is with great difficulty that Almighty God is brought to 
these extremities ; it is our repeated crimes that force him to it ; 
for he " desires not the death of the wicked, but that the wicked 
turn from his way and live ; and why will you die, house of 
Israel?" says he, by the prophet Ezechias, xxxiii. 11. 

He had used means to reclaim them, but all in vain. Noah 
had preached to them for an hundred years together, but to little 
purpose. He admonished them of their crying sins, and the 
impending judgments of God, but they slighted both. And thi3 
is but too uoH?monly the unhappy case of those who are given t<? 



274 



ON THE SIXTH COMMANDMENT. 



the sins of impurity — they are hardly reclaimed either by advica 
or threats ; they run on in their evil ways, without duly consid- 
ering the greatness of the offence to Almighty God, or their own 
imminent danger ; and this till the just judgment of God surprise 
their neglect, and bury them in greater floods of wo. 

One would think this general and severe punishment should 
have been a warning to the small remains of the world, who were 
saved in the ark, and that they should have left such impressions 
of it in their posterity, as never again to dare to provoke the 
Almighty by such wickedness. But alas ! all this water was not 
enough to entinguish the fire of lust ; for as the world increased 
in number, it increased again in wickedness, and in a little time 
they attempted the raising of the tower of Babel, which they 
designed should reach heaven. For the punishing of this inso- 
lence, Almighty God was contented to change their language, 
and disperse them over the earth ; but this was soon followed by 
a more hateful crime, which called for a more remarkable pun- 
ishment: the impurities of Sodom and Gomorrah grew great, 
and the cry of their sins grew loud, so that the God of purity, 
not able any longer to bear with these provoking crimes, resolved 
upon a more frightful judgment than that of the flood, to strike 
a greater terror into the minds of men, and give them a more 
lively sense of the greatness of the offence. He once drowned 
the world with floods of water from heaven, but now he pours 
down upon them floods of fire and brimstone, and in a moment 
reduces into ashes all the inhabitants of the towns and country, 
sending them flaming down to a greater fire below ; with them 
perished all the buildings, and whatever grew upon the ground. 
The place remains to this day a filthy lake, called the Dead Sea, 
so noisome that nothing can live in it. This, no doubt, is left tc 
all posterity as a standing monument of God's great aversion to 
this sm of uncleanness, as is declared in the Book of Wisdom, 
3. x. 7. "Whose land for a testimony of their wickedness ia 
lesolate, and smoketh to this day.'' 



ON THE SIXTH COMMANDMENT. 



275 



When Almighty God, whose nature is goodness, and who has 
that love for man, as to have made all things in this visible world 
for him, and man for himself, chastises him in this severe manner, 
both temporally and eternally ; we may be sure the provocation 
is great ; we may be sure the sins that drew down these heavy 
Judgments upon their heads, were heinous in his sight; yes, dear 
Christians, and they were sins of impurity, as the sacred text 
expressly mentions ; no doubt they were guilty of many other 
crimes, but these being the blackest, darkened the others, and 
the most enormous called loudest for vengeance. 

Had there been any hopes that these people would have been 
reclaimed, and like the Ninevites, returned to God upon the 
preaching of a Jonas, they had never been the dreadful victims 
of God's wrath at that time, nor the terrible mark of his ven- 
geance to future ages ; but they were bent on evil, and increased 
it daily, and laughed at the warning which Lot gave them, as 
others before ridiculed the preaching of Noah : or had there 
been but a small number of just, to have appeased the anger 
of God, Sodom might have stood to this day ; for before he de- 
stroyed this infamous place, he acquainted Abraham with his 
design. *'' T am resolved, (says he, Gen. viii.) to destroy Sodom, 
this wicked town, that has completed the number of its sins." 
Lord, says Abraham, is there no means to appease your anger ? 
You are too just to involve the righteous in the same ruin with 
the wicked; if there be but fifty just persons in the whole town, 
will not you spare the rest upon their account ? Yes, says Al- 
mighty God, if there be but thirty, if there be but twenty, or if 
there be but ten just persons amongst them, I will spare the 
whole city for their sakes ; but that number not being found, 
Lot and his little family were ordered to leave it. Then showers 
of fire and brimstone were poured down upon them from heaven, 
and in a moment set them all on flame. 

What we read in the book of Numbers is not a little terrible ; 
there we find twenty-four thousand of the people of Israel put 



276 



ON THE SIXTH COMMANDMENT. 



to death by the express order of God, for the sin of fornication 
with the Moabites ; and in the last chapter of the book of Judges, 
it is recorded, how almost the whole tribe of Benjamin was 
destroyed for an abomination of this nature. The seven suc- 
cessive husbands of the virtuous Sara, were all murdered by the 
devil Asmodeus, as is expressed in the book of Tobias, the first 
night of their marriage, for giving more way to their lust, than 
to the end and design of matrimony. Her and Onan were struck 
dead also upon the place by Almighty God, as it is recorded in 
the book of Genesis, for committing a sin contrary to the end 
and duty of marriage. But there would scarce be an end, should 
[ mention all those particular persons whom Almighty God has 
made visible examples of his anger, and recorded their punish- 
ment in holy writ for the terror of others, that they may avoid 
that rock whereupon so many millions have been shipwrecked. 

But I shall pass by all these to come to the greatest of pun- 
ishments which God inflicts, and but too often upon those who 
give themselves to this sin, though it appears not to the eyes of 
men, yet it carries with it all the anger of God and is the mark 
of his utmost indignation ; and this is Almighty God's forsaking 
them ; his leaving them to themselves, to their own passions, 
and to a reprobate sense. He calls upon them no more, chastises 
them no more ; he no more speaks to their hearts by his pre- 
venting grace, or interior inspirations ; he no more calls upon 
them by exterior affliction, or medicinal punishments, to bring 
them to their duty, but leaves them to work their own wills, and 
by increasing their sins, to increase their damnation, and that he 
may punish them in the fulness of their crimes, as the Holy 
Ghost expresses it. 

This is what we find in St. Paul's epistle to the Romans, (c. 
1.) speaking of those who know God, but did not honor him 
according to the knowledge they had of him, but gave the honor 
due to thf incorruptible God, to corruptible creatures. " Where- 
fore, (says the apostle,) he delivered them up to the desires of 



ON THE SIXTH COMMANDMENT. 



277 



their heart, unto uncleanness, to dishonor their own bodies and 
again, (v. 28.) " he delivered them up to a reprobate sense, to do 
those things which are not convenient." 

To punish a sinner, and to punish him indeed, one would not 
expose him to the rage of wild beasts, to be torn in pieces by 
lions and tigers ; one would not set up gibbets or racks to fasten 
him to ; one would not prepare ropes to hang him, fire to burn 
him, or the sword to destroy him ; one would not expose him to 
the miseries of plagues, famine, or war. No ; but to abandon 
him to himself, and his own passions, to fill the measure of his 
sins, that his damnation may be deeper and surer. The rage of 
wild beasts, fire or sword, plague, famine, or war, are temporal 
punishments, and of no long continuance : whereas the being 
abandoned by God is a spiritual punishment, and drawing many 
crimes after it, whereby he fixes and determines himself to an 
eternity of the greatest punishments ; wherefore God delivered 
them up to their depraved desires, unto the passions of ignominy, 
unto a reprobate sense, filled with all iniquity. 

We read in Ezechiel, of a strange figure of this truth ; this 
prophet, surprised to see God abandon his temple, could not hold 
from saying : " Why Lord ! will you no more remember your 
ancient promises, will you thus leave the place you once chose to 
dwell in ? Yes, I am too much provoked, I will depart far from 
my sanctuary ; and to shew thee that I have reason, look through 
this wall and see what passes there ; and he beheld in vision 
seventy of the ancients of the House of Israel offering incense 
to false Gods. Come farther, and I will shew thee greater 
abominations ; and he saw women that sat mourning for the 
death of Adonis, the god or idol of impurity, &c. Can I stay 
here — is this a place for the God of purity? I will go; I will 
depart far from my sanctuary." The application, dear Christians, 
is easy. 

Are not our bodies, by grace, made the temples of the Holy 
Ghost ; and our souls the sanctuary which Christ has chosen 1 
24 



278 



ON THE SIXTH COMMANDMENT. 



It is in us, and by us, that he would be known, adored, and 
loved ; it is in us, and by us, he would have our passions sacrificed 
to him And what do we do, if instead of this we be found 
offering incense to Venus or Adonis? If instead of sacrificing 
our passions to him, we sacrifice him to our passions ? What can 
we expect from him, will he bear with these abominations for 
ever ? Will his patience never be tired ? Yes, dear Christians, 
he will depart far from this sanctuary, and leave them to them- 
selves, to their infamous passions, which they have made the idols 
of their hearts. 

He could send them temporal afflictions, but he finds they 
grow worse upon them ; they are so far from reclaiming them 
from evil, that they occasionally increase it ; for, as St. Gregory 
says, " Great afflictions have one of these two effects, they either 
make a saint like Job, or a reprobate like Antiochus." 

He could speak to their hearts by interior grace, as he has 
often done, but alas ! they resist it all ; he many times called 
upon them, and they as often refused to hear him. The word 
of God that was once the food of their souls, now makes no im- 
pression upon them ; they hear the most terrible truths, and they 
little regard them ; they hear the great and obliging promises 
of God reserved for his servants in another world, but the satis- 
factions of this stifle all sense of another. 

What shall God do when they are not to be gained by promises, 
nor overawed by threats ? When heaven does not relish with 
them, nor hell affright them ? when they continue in sin without 
remorse, and play with eternity without fear ? when all past 
judgments are slighted, and present afflictions abused? when 
by continuance they grow obstinate in their evil ways, and deaf 
to all good counsel ? they hear divine truths without any sense, 
and pray without any devotion ? when all the means of salvation 
are neglected or abused, and the care of their souls has the least 
share in their thoughts? What shall God do with these, but 
leave them to themselves to take their own course, and by that 



ON THE SIXTH COMMANDMENT. 



279 



means become their own greatest enemies ? Yes, God delivers 
them up, says the apostle, to a reprobate sense, to ignominious 
passions, to be their own executioners, and by daily augmenting 
their sins, to treasure up wrath in the day of wrath. 

We have a remarkable confirmation of this truth in the second 
book of Machabees, where the author of it, after he had reckoned 
up the many calamities, oppressions, and extraordinary persecu- 
tions that nation suffered under Antiochus, gives this admonition 
to the reader. I beseech all, says he, that shall read this book, 
that they be not astonished at our adversities, but that they look 
upon those things that have happened to our nation not to be for 
the destruction, but the chastising of our generation ; for not to 
suffer sinners a long time to do as they will, but forthwith to 
punish them, is a make of a great favor. For it is not with us 
as in other nations, that our Lord patiently expecteth, that when 
the day of judgment shall come, he may punish them in the ful- 
ness of their sins. 

It is evident from hence, that there are those, whom God 
patiently expects not to repentance, for he foresees they will 
never seriously amend, but till they have completed the measure 
of their sins, that he may eternally punish them not for two or 
three crimes, but in the fulness of their sins, that their damna - 
tion may be so much the greater, as their sins are more numer- 
ous. 

Certainly, this is the greatest punishment God ever inflicts 
upon an obstinate sinner. The general flood that overflowed the 
whole earth; the fire and sulphur that rained down on Sodom, 
and the neighboring country ; plagues, famine, war, or any other 
temporal punishments whatever, are small to this. As far as 
eternity exceeds time, as far as the torments of hell surpass the 
afflictions of this life, so far this punishment is greater than any 
we have named. And therefore, above all, sinners have reason 
to dread this, and all those evil dispositions which lead to it ; as 
the neglect of prayer, contempt of instructions, the hearing the 



280 



OK THE SIXTH COMMANDMENT. 



word of God without fruit, or desire of amendment, neglect or 
abuse of the sacraments, and obstinacy in sin. It is these which 
lead a sinner to a hard and obdurate heart, and it is these which 
force Almighty God to refuse them his grace and abandon them 
to their own passions, according to that of the psalmist, " The 
sinner has exasperated our Lord, and in the severity of his anger 
he looks not after him." 

Here you have heard some of the most remarkable punish- 
ments which God has inflicted upon such as have given them- 
selves to the sin of impurity ; they are recorded in holy writ, and 
made public to the world, to be a lasting monument of God's 
great anger, and a continual warning to all ages. Those who 
were the first examples of the divine vengeance, no doubt, de- 
served what they suffered ; but those who will not take warning 
by other's misfortunes, as they are more to blame, so they shall 
be more severely punished. 

These, T say, are the public judgments of an offended God ; 
but besides them, no doubt, there are innumerable private ones 
upon particular persons, in many sudden and unprovided deaths, 
or by being left in errors, or to a hard heart, and a reprobate 
sense, by bringing them to a sudden and an untimely end, or by 
an angry patience, leaving them to fill up the measure of their 
sins for their greater damnation. 

1 hope, dear Christians, that these judgments of Almighty God 
may make such an impression in your heart, that you may fly to 
his mercy in time, and, by a sincere and speedy repentance, 
obtain pardon for what is past, and, by a pious and exemplary 
life, deserve a reward for the time to come 



ON THE SIXTH COMMANDMENT. 



28! 



DISCOURSE III. 

ON THE SIXTH COMMANDMENT. 
Thou shalt not commit adultery. — Exod. xx. 14. 

The various kinds of the sin of impurity, the grievousness of 
the offence, and the greatness of the punishments which God has 
from time to time inflicted upon it, having been explained unto 
you, it therefore only remains that I explain unto you those 
remedies which are proper to prevent, or master it, by keeping it 
at a distance, that it may never enter into our hearts, or to expel 
it, if it hath once g@t admittance. 

The first remedy or preservative against this vice, is to avoid 
the occasions, idle friendships, or familiarities ; for love is the 
most dangerous of our passions, it easily insinuates itself into our 
hearts, but is hardly removed ; its pretensions at first are usually 
innocent, and not any mischief designed, but, like an ungrateful 
guest, seldom departs till it has ruined the heart that gave it 
lodging. Should the devil indeed at first propose our ruin, whilst 
our hearts were our own, we should easily detest him, and be 
cautious to avoid the snare we saw laid only to catch and ruin 
us. No, the devil's designs are too malicious to be barefaced, he 
never discovers the ambush till our hearts are surrounded, and 
unable to resist; he acts what the stewards said to the bride- 
groom at the marriage in Cana of Galilee. " Every man at first 
(says he, John ii. 10.) setteth forth good wine, and when men 
have well drunk, then that which is worse." An innocent kind- 
ness makes the first step, and no more is thought of, till both 
hearts are so drunk with love, that they can refuse nothing to 
those they esteem and admire ; then the devil shews his cloven 
foot, and the malice of his designs, by his filthy proposals ; then 
is brought in what is worse, all his fair pretences having had no 
other end than the deceiving of them more effectually. Thus 
treacherous is innocent love whilst the devil manages it under- 
24* 



282 



ON THE SIXTH COMMANDMENT. 



baud ; the number of those who are decoyed into this, and then 
ruined, should be a warning, one would think, to others, to keep 
themselves at a distance from all those idle entertainments and 
familiarities, which are too apt to engage their hearts. 

We have many examples in scripture of the power of this un- 
governable passion, when once it had got a head, not only 
amongst the sinful, weak, ignorant, and unwary, but the most 
innocent, the most holy, the wisest and strongest of men. It was 
the cause of Adam's disobedience, and of Solomon's idolatry; 
it drew David into wickedness, and Sampson into ruin 

What made Adam (says St. Augustin, L. ii. de Gen. chap, xlii.) 
break God's command, and eat the forbidden fruit ? Did he be- 
lieve the serpent ? Was he so foolishly credulous as to fancy 
that the eating of it would make him like unto God ? No, cer- 
tainly, he had too much wisdom, not yet blinded by passion, to 
credit such an improbability. And the apostle St. Paul sufficient- 
ly clears him in this point in his epistle to Timothy : "Adam 
was not seduced, (says he, chap. ii. 14.) but the woman, being 
seduced, was in the transgression." So Eve, when Almighty 
God asked her, why hast thou done this? She replied, (Gen 
iii. 13.) the serpent deceived me, and I did eat. Adam, when 
asked the same question, answers, not that the woman deceived 
me ; but the woman, says he, whom thou didst assign me for my 
companion, gave some of the fruit of the tree, and I did eat 
His affection towards her was so great, that, rather than afflict 
her, he complied with what she desired ; so that it was love be- 
trayed him, not a brutish passion, or carnal love ; for, till after 
his sin, he was a stranger to the rebellion of his passion, but of 
a kind, complying and easy temper, which often makes persons 
offend God, rather than displease a friend. Thus love over-per- 
suaded him into ruin ; and thus the gate was opened to all evil, 
to sin, to death, and all the miseries that are in the world. Such 
power has this passion, when once it has gained the heart. 

Again, (says the same Augustin, L. ii. de Gren. chap, xlii.) 



ON THE SIXTH COMMANDMENT. 



283 



what was it that drew Solomon into idolatry? Certainly, tbe 
wisest of men could not be so stupid as to place any divinity ia 
an idol, in wood, stone, gold, or silver, or think it worth his while 
to worship them. There must, doubtless, be some other reason 
why he paid divine honors, and offered incense to them. Yes, 
and it was love, the scripture positively assures us of it in the 
third book of Kings : " He loved a great many women that were 
strangers and gentiles," says the sacred text, concerning whom 
God had given his command to the children of Israel : " None 
of you shall marry any of these women, nor shall any of their 
people espouse your daughters ; for certainly they will pervert 
you, and make you worship their gods." Solomon, notwith- 
standing, loved them most passionately, and, in his old age, his 
heart was so debauched by them, as to adore their strange gods. 

Solomon transgressed this law of God, and found his great 
misfortune, if not his eternal ruin, in his disobedience ; and what 
God foretold happened to him ; for most of his women, being of 
different countries, adored different gods, or idols, with a distinct 
manner of worship. He ordered, therefore, each to have their 
respective idol put up for them, and which he did not scruple to 
adore. Not that Solomon judged these idols worthy of any adora 
tion, says the same St. Augustin, but being besotted by love, he 
complied with those whom he was loath to offend ; and, having 
first idolized them in his heart, he could not refuse to worship 
whom they adored. 

David was a man, not only of great worth, but also of extra- 
ordinary sanctity ; a man, as the scripture says of him, according 
to God's own heart ; yet by the violence of his passion, was 
drawn into a sin of adultery, and by that into a barbarous mur- 
der, in which evil state he remained a considerable time, and 
might have continued and died in it, had not God, by an extra- 
ordinary mercy, sent his prophet to him, to open his eyes, and 
let him see the greatness of his sin, and the danger of his soul, 
to bring him to true repentance. 



284 



OK THE SIXTH COMMANDMENT. 



Until this unfortunate fall he had lived the favorite of heaven, 
raised from a hook to a crown, from a shepherd to a king, by 
God's own choice ; because he was a man according to his own 
heart, and who do all his wills. Acts xiii. 22. After this who 
dare presume on their own strength, and run into the occasions, 
when such pillars as these were shaken ? 

Sampson, as we read in the book of Judges, was a man blessed 
by God, and endowed with a miraculous strength ; he had never 
been conquered by his enemies, had he not been first conquered 
by love ; in all occasions he was superior to the Philistines, and 
at one time killed three thousand of them with his own hand. 
And he had never fallen a prey to the enemies of Israel, had he 
not fallen in love with an enemy of his country and his own ; nor 
never had lost his eyes, had he not first been blinded by passion. 

The fall of those great men, these tall cedars in virtue, and 
recorded in scripture for our caution, is such a warning to all of 
an inferior virtue, knowledge, or discretion, that they must be 
without all excuse, who will not carefully avoid dangerous occa- 
sions. Let them not build upon the innocence of their lives 
their prudence, or their small inclination to those sins ; for who 
is so innocent, so knowing, or so free from passion as Adam in 
paradise, whilst protected by original justice ? One would have 
thought him proof against the assaults of fond love ; yet he fell, 
and his fall was great, in losing thereby for himself and posterity, 
the grace he received with his life, and involving both in innu- 
merable miseries. Let them not rely upon their virtue, their 
wisdom, or their strength ; for who more virtuous than David, 
wiser than Solomon, or stronger than Sampson ? Where giants 
are worsted, is it not madness for pigmies to venture ? 

To preserve innocence, therefore, we must carefully avoid the 
occasions of wickedness ; such idle conversation, and fond famili- 
arities, whereby the heart is but too apt to be gained, and inno- 
cence lost. The examples I have brought, are clear instances of 
human weakness, and of the power of that smooth and treach- 



ON THE SIXTH COMMANDMENT. 



285 



erous passion ; and the Holy Ghost also assures us, r< that he that 
loveth danger shall perish in it." (Eccles. iii. 27.) To this great 
preservative we may add, 

A second means, very proper to reclaim such, as already have 
had the misfortune to have been engaged in such wickednest; 
and it is the serious and frequent consideration of those punish- 
ments God has inflicted upon this sin, which certainly, as I have 
shewed you, are the most remarkable, the most terrible, and the 
most general that ever were known on earth. Those who in the 
same circumstances will not take warning by other's misfortunes, 
must in all reason expect the same fate, if not a worse. For 
where the patience of God emboldens sinners to continue in their 
evil ways, they by a great presumption, or greater ingratitude, 
draw a severe judgment upon their heads; of this they are suf- 
ficiently warned by the Holy Ghost, (if they will take any warn- 
ing,) in the fifth chapter of Ecclesiasticus : " Say not I have 
sinned, and what harm hath befallen me ? For the Most High 
is a patient rewarder." Yes, dear Christians, if he comes slow, 
he will come sure, and you know not how near your day of doom 
may be ; because you have hitherto escaped his visible anger, do 
you imagine it will never fall upon you ? Because you are not 
yet made an example of, do you fancy you never shall be ? Have 
a care, this is a dangerous presumption, a sin against the Holy 
Ghost, which our Saviour says, will not be forgiven in this world, 
nor the next. 

The wise man is so far from encouraging this bold assurance, 
that he would not have us too confident of the pardon of those 
sins we have reason to hope are forgiven us. " Be not without 
fear of sins forgiven, and say not, the mercy of the Lord is great, 
he will have mercy on the multitude of my sins ; for mercy and 
wrath quickly come from him, and his wrath looketh upon sinners. 
Delay not to be converted to the Lord, and defer it not off from 
day to day, for his wrath shall come on a sudden, and in time of 
vengeance he will destroy thee." (Eccles. v. 5, 6, 7, and 8.) 



286 



ON THE SIXTH COMMANDMENT. 



This is not only a thunder clap to awaken an habitual sinnet, 
from his lethargy, but a preservative to the innocent, that they 
may avoid the danger by avoiding the cause, and prevent a just 
anger by an innocent life. 

A third remedy against this vice is prayer, not a slothful or 
tepid, but an earnest prayer, which comes from the heart, from a 
soul pierced with a deep sense of God, and a true desire of this 
virtue. This also the wise man recommended to us : " As I knew 
that I could not otherwise be continent, except God gave it — I 
went to the Lord, and besought him, and said with my whole 
heart." (Wisdom viii. 21.) As if he had said, I know, Lord, 
this virtue is not the effect of temper and constitution, for all are 
flesh and blood. It is not the privilege of age ; for even Solomon, 
when an old man was debauched by women. It is not the force 
of a strong resolution ; for we have known the strongest resolu- 
tions to have had the most fatal falls. But it is thy grace alone, 
God, that supports our weakness ; it is thy grace alone that gives 
force to our best endeavors ; and it is thy grace alone that pre- 
serves this treasure in frail and earthen vessels, as St. Paul calls 
them, (2 Cor. iv. 7.) to shew that what we have great or strong 
in us, says he, is not from ourselves, but from God. 

We ought then to have recourse to God, and beg this grace of 
him by sincere and earnest prayer ; I say sincere and earnest 
prayer, because it ought to be accompanied with a real desire to 
obtain what we ask ; not negligently, as if we cared not to be 
heard, nor coldly, as if we were afraid not to be heard, which was 
once St. Augustin's disposition sometime before his conversion ; 
he saw well the beauty of continency and the filth of his disorders ; 
the comeliness of a chaste life, and the deformity of his own ; and 
herefore wished for a change, but not too soon. Lord, says he, 
grant me continence, but not yet a while, as being rather desirous 
to have that passion satiated, than quite taken away. Alas ! this 
is no prayer to God, because without spirit and without desire, it 
*s praying only with the mouth, and not with the heart, and only 



ON THE SIXTH COMMANDMENT. 



287 



exposing our wants without desiring relief. This was not tho 
prayer of the wise man, who, knowing le could not be continent, 
unless God gave it to him, went to hi 3 God, and besought him 
with his whole heart. 

Besides, dear Christians, our prayer ought to be accompanied 
with a great confidence in God, and a great distrust of ourselves,, 
and this we may assign for a fourth and great remedy, or pre- 
servative against the sin of impurity : sinners must distrust 
themselves, and diffide entirely in their own strength, and place 
their whole confidence in God, who alone can support them. If 
their own experience hath not made them sensible of this truth, 
the example of other's frailty is enough to convince them. We 
have seen, says St. Augustin, (Solil. 19.) and have heard of many 
more great men, and I cannot but tremble when I call them to 
mind, whom their virtues had raised even to the sky, and almost 
fixed habitation there, afterwards to have miserably fallen into 
grievous sins, and to have died impenitent. We have seen great 
lights of the church, as it were, stars fall from heaven, being beat 
down by the tail of the infernal dragon ; and on the other side, 
we have seen some, who lay, as it were groveling on the ground, 
to have been raised on a sudden by the power of the Almighty. 
Yes, and there have been those who have preserved chastity in 
the heat of youth, when temptations were violent, and have lost 
it in old age, when nature was almost spent : and what was the 
reason ? They spent their youth in humility, and their age in 
pride ; when young, they were continually alarmed, and always 
in danger, and therefore, they had frequently recourse to God, who 
never failed to succor them. When in years, they grew secure 
and confident, and building upon themselves, God withdrew the 
hand that supported them, and let them fall into their own 
weakness, and intc the depth of sin. 

Alas ! what is a man when left to himself, and to his own in- 
bred frailty ? The very angels in heaven kept not their ground, 
how much less should flesh and blood stand firm on earth without 



§88 



ON THE SIXTH COMMANDMENT. 



God's assistance ? This is the argument holy J ob makes use of in 
the fourth chapter of his book, " Behold," says he, " those who at- 
tended upon him are not stable, and in his angels he found wicked- 
ness ; witn how much more reason shall those who dwell in houses 
of clay, and have only earth for their foundation, become nioth- 
saten like cloth ?" " If there was so little firmness in the angel- 
ical nature, if so much dross was found amongst such pure gold, 
what will become of those that live in houses of clay, that carry 
flesh and blood about them ? Will not they, without the particu- 
lar assistance of God, find their ruin from their inbred concupis- 
cence, which, like the moth, eats the cloth, and destroys the place 
where it was bred ?' Gegor. in hunc. locum Lib. xi. cap. 25. 

We have great reason then to distrust ourselves and to place 
mr whole confidence in God, who is our only strength. But the 
greatest part of the world, whatever they believe in this kind, 
seem to act otherwise ; they retain in the bottom of their hearts 
a certain confidence in themselves, that makes them believe they 
can be virtuous when they please ; that they can convert them- 
selves when they have a mind ; so upon this persuasion they defer 
their conversion as long as they think fit, and fix it to a certain 
time and a certain age ; and till this time and this age comes, they 
give themselves up to the desires of their hearts. On the other 
side there are those who want a due confidence in God, and retain 
a certain distrust in him ; they either look upon him to be hard, 
and that he will not hear their prayers, and grant their request ; 
or their imagination is so fixed on the difficulty of their conver- 
sion itself, that they scarce think on the power of God ; they do 
not say indeed, he cannot assist theni, but they very much fear 
he will not help them. This, no doubt, is a great delusion of the 
devil. Can they imagine, that he who preserved them when they 
were wicked and ran from him, that he will forsake them when 
they grow good, and come to him ? will he who looked upon them 
when they contemned him, reject them when they fear him? 
Will he who sought them when wicked, to redeem them ; when 



ON THE SIXTH COMMANDMENT 



289 



redeemed, will he cast them off to destroy iher^ > T^e cannot 
sure retain such thoughts of an infinite goodness. W- ought 
therefore to have both a great distrust in ourselves, and a great 
confidence in God : and both these so balanced by o v :r own faith- 
ful endeavor, that at the same time we may carefully endeavor tc 
gam ourselves what we expect from God. And therefore we 
ought so to confide in God, as if all were to come from him, and 
so to labor ourselves, as if all were to be had faros: us. And this 
will put us upon a fifth and last remedy, which is fasting and 
mortification of the flesh ; thus to gain that mastery over our 
passions by our actions, which we desire by our prayers. This is 
what holy David practised upon himself to recommend it to us. 
" I humbled my soul with fasting," says he, ei I changed my gar- 
ments, and put on sackcloth." And this waL the preservative St. 
Hierom used himself, while he preached it to his neighbor : We 
are to quench, (says he,) the fiery d&rts of the devil, by temper- 
ance and rigorous fasts ; and herein fear not to prejudice youi 
health, for it is better to have your body sick, than your soul dis- 
tempered. And this is what our Saviour teaches to be absolutely 
necessary ; for when he had cas' out the unclean spirit, which his 
disciples could not, he told them that this sort of devil could not 
be cast out but by prayer and fasting. He joins fasting to prayer, 
to put us in mind that we must so expect our deliverance from 
God by prayer, that we neglect not the usual means of fasting, 
mortification and penance. 

And this, in fine, is what nature and our own reason teaches us ; 
for we do not add, but withdraw fuel when we design to quench 
a fire ; when your house is on flame, you do not fling on faggots 
to put it out, but remove as much as you can all combustible 
matter, that it may die for want of what would feed it. Thus, 
as the heat of concupiscence is augmented by intemperance and 
a full table, it is certainly to be allayed by abstinence and fasting ; 
for none can really desire to master a passion, that does not with* 
draw what he knows feeds it 
25 



290 



ON THE SEVENTH COMMANDMENT. 



Here you see, dear Christians, the proper remedies or preserya^ 
fcive to master an infamous passion, so detestable to God, that ht 
has chastised it with the most signal and dreadful punishments, 
and so dangerous to us, that it sweeps away millions into hell, 
this, as St. Augustin seems to allude to, (Solil. cap. 19.) is the 
tail of the infernal dragon St. John mentions in the revelations, 
(Rev. xii. 4.) that swept away the third part of the stars of 
heaven. None can be secure of themselves, but such as having 
a true sense of their danger, avoid occasions as much as possible, 
and in any difficulty have recourse to God, in an humble and 
earnest prayer, at the same time omitting nothing on their parts, 
that may contribute to weaken the passion of their bodies, and in • 
crease the fear of God in their souls. Thus living like angels on 
earth, that they be so happy as to reign with them in heaven. 



DISCOURSE I. 

IN THE SEVENTH COMMANDMENT. 
Thou shalt not steal.— Exod. xx. 15. 

What we most value in this world is our life, our reputation, 
and our goods. Almighty God, therefore, thought it not enough 
to protect our bodies from injuries, and our lives from unjust inva- 
sion by this commandment, Thou shalt not kill; and the honor 
and reputation of our families from any blemish or aspersion, by 
that other, Thou shalt not commit adultery ; but he defends like- 
wise our exterior goods, and prevents their being taken from us, 
or embezzled by this seventh commandment, TJiou shalt not steal 

In these precepts there is nothing but what is engrafted in our 
nature, and built upon two clear principles of reason. The first 
is delivered to us by our Saviour in St. Matthew, where he says, 
" Whatever you would have men do to you do you also to them ; 
for this is the law and the prophets." (Chap. vii. 12. ) As you 



ON THE SEVENTH COMMANDMENT. 



291 



irould have others be in all things just to you, be you in every 
thing just to them. The second is set down in the fourth chap- 
ter of Tobias : " See thou never do to another what thou wouldst 
hate to have done to thee by another." (Ver. 16.) Would but 
people apply these rules, which the light of nature makes clear to 
them, to all those actions which regard their neighbor, they might 
easily judge whether they were good or bad, commendable or 
discommendable, just or unjust. 

Now, dear Christians, theft, or stealing, is a private taking 
away, or an unjust detaining what belongs to another. But that 
you may clearly understand this definition, I shall explain every 
word. Tt is said to be a private taking away, to distinguish theft 
from rapine, or robbery, which is an open and violent taking 
away of what belongs to others ; and is a greater sin, because it 
adds violence and infamy to him that is forced from what is his 
own. There is added, or an unjust detaining, because a man may 
come honestly by what belongs to others, as when a thing is 
found, or deposited and entrusted with them for another, or falls 
any way into their hands, they having of it thus is no fault ; but 
the unjust detaining of it contrary to the will of the owner, is 
always theft, as being an equal injury. Under those words, what 
belongs to another, is understood, whatever a man is in possession 
of, whether he has the property, or only the use of it, whether he 
has the real dominion, or it be only entrusted to his care^ Thus 
circumstances may so happen, that a man may be guilty of theft 
in stealing again his own stolen goods, when he may recover them 
other ways, by due course of law, and without any inconvenience 
to himself, or fear of scandal to his neighbor ; and thus again he 
may be guilty of theft in stealing his own when deposited under 
another's care and custody, who in law is to be answerable for it. 

But he is not guilty of theft who secures his neighbor's goods, 
which are carelessly left, lest they be really stolen by thieves ; 01 
to make the owner more careful, when there is no danger of rash 
judgments, imprecations, or oaths. Nor is that wife guilty of 



292 ON THE SEVENTH COMMANDMENT. 

theft, wno privately takes from a spendthrift husband, what \a 
necessary for the decent subsistence of her family, according to 
her condition. 

Now, there are several kinds of theft : First, private theft, be- 
tween man and man. Secondly, public theft, when stolen from 
the commonwealth or public treasury ; of this those are guilty, 
who misapply the public stock, or turn it to their own private 
uses ; who own not all they have received, or charge the public 
with what they have not expended ; and herein, overseers of the 
noor, executors of last wills, and all those who have the trust or 
charge of what belongs to others, and passes through their hands, 
are carefully to examine themselves. They also are guilty, who 
defraud from just taxes, or lay them unequally; unreasonably 
oppressing some, and as unjustly favoring others ; or who charge 
particulars with more than is laid upon them, and put the over- 
plus in their own pockets ; or who commit any injustice of this 
kind. 

A third sort of theft is, when a man or woman is stolen or 
spirited away, and sold for a slave ; of this Almighty God speaks 
in the twenty-first chapter of Exodus : " He that shall steal a 
man and sell him, being convicted of the guilt," says he, " shall 
be put to death." Ver. 16. 

A fourth kind is sacrilege, which is the stealing of any thing 
that is holy, or deputed to the service of God ; or if the thing 
stolen be not holy, it is sacrilege still, if it be stolen out of a holy 
place, as from the altar, or out of the church. The last kind is 
robbery, which is a taking away by force what belongs to another 
of which I have spoken. 

Now that theft is a mortal sin none doubt ; and if they did, 
the testimony of the word of God is sufficient to convince them 
of the truth ; for as St. Paul assures us, that it excludes the 
authors from the kingdom of heaven ; " Do not err ; neither 
fornicators, nor idolators, nor adulterers, nor the effeminate, nor 
liers with mankind, nor thieves, nor covetous, nor drunkards, noi 



ON THE SEVENTH COMMANDMENT. 293 



railers, nor extortioners shall possess the kingdom of God." (1 
Cor. vi. 9, 10.) And wo to him, (says the prophet Habacuc,) 
that heapeth together that which is not his own. Besides, it is 
evidently contrary to justice, whose office it is to give every one 
his own. It is contrary to charity, as being an injury to our 
neighbor ; and it is also contrary to the very principles of reason, 
which no wickedness can blot out of our hearts ; for even what 
thief is there that will endure a thief? It is contrary, in fine, to 
the laws of nations, who equally punish it with death, and which 
if they did not, we might bid adieu to human society. I might 
add, in aggravation of this fault, the many rash judgments, oaths 
and curses, which it usually occasions, and all the sins of others 
who are any ways accessory to it, as the encouragers, receivers, 
partakers, &c. 

So the question is not, whether theft be a mortal sin, for of 
that I think none doubt, but what quantity it is that amounts to 
a mortal sin. Here some are willing to favor themselves whilst 
others are too severe, and enhance the matter. For my part, I 
shall determine nothing of myself, but give you the judgment of 
the wise and learned in this matter. Now these generally agree 
and determine, that it is a mortal sin to steal the quantity 
of a day laborer's wages, for one day, from any person either in 
money, or in money worth. Under the name of stealing is com- 
prehended all manner of cheating in weight, measure or reckon- 
ing ; all wilful waste, or embezzling other person's goods, and 
the like, with all manner of cheating whatever, to the value, I 
gay, of a day laborers wages for one day, or thereabouts. 

If any one thinks this too hard, I would have them reflect, 
that, by the law of this nation, it is a hanging matter to steal 
the quantity or value of thirteen pence halfpenny. Now it is 
not credible, that a nation would agree to inflict generally the 
penalty of death, which is the greatest of punishments, upon a 
fault that was not a mortal sin, in regard of any person how rich 
soever. It is tnv, a much less quantity in some circumstances, 
25* 



294 



ON THE SEVENTH COMMANDMENT. 



may be a mortal sin ; where the theft is from a person who is 
very poor, or in great want ; or when a much greater damage 
fallows from a small theft. As for example, when one steals a 
workman's tools, whereby he loses a day's work, or the like. 

Hence it is universally agreed on, that we cannot lessen the 
fault in proportion to the riches of the person from whom we 
steal, or whose goods we mispend; for those who have much, 
have much to do with it ; and doubtless, have as just a right to 
every farthing they have, as any of those have who are much 
poorer ; and, therefore, we act contrary to justice, whenever we 
take, mispend, embezzle, or dispose, without their order or con- 
lent, of what belongs to them, and not to us. From hence wo 
may conclude, 

First. That they are guilty of theft, who steal from the rich 
to give to the poor, under the pretence of alms without the con- 
sent of the owners ; for, doubtless, this is a mistaken charity : 
" Perhaps, (says Augustin, Serm. 287.) some may say to them- 
selves there are many rich Christians, who are tenacious, or 
covetous ; I shall, therefore, commit no sin, if I steal from them 
to give to the poor ; they do no good with it, and I may have a 
reward for my charity. In this they sin against their own souls ; 
for this suggestion comes from the devil, and by this sort of alms 
they do not lessen, but increase their sins," says this learned father. 

Secondly. They are guilty of theft, who steal from the rich 
and wealthy, under pretence that they want it not, that they will 
not miss it, or that they will not be poorer for it, &c. This, says 
the catechism of the Council of Trent, is not only a miserable 
defence, but a wicked pretence. 

Thirdly. They are guilty of a mortal sin of theft, who de- 
signedly take a considerable quantity, by small repeated thefts 
from the same or different persons ; for, as St. Thomas says, (ii. 
2. 66. a. 6. ad. 3.) the will of stealing a considerable quantity, is 
a mortal sin, much more the real stealing of it. And thus those 
gin who use false weights and false measures, or who buy with a 



ON THE SEVENTH COMMANDMENT. 



295 



large bushel, or strike, and sell with a less, &c. Hence it is that 
Almighty God in the twenty-fifth chapter of Deuteronomy, (v. 
13.) expressly forbids this practice, and declares that it is an 
abomination to him : " Thou shalt not have divers weights in thy 
tag, a greater and a less ; neither shall there be in thy house a 
greater bushel, and a less ; for the Lord thy God abhorreth him 
that doeth these things, and he hateth all injustice." And in 
the Proverbs, (c. xi. 1.) " A deceitful balance is an abomination 
before the Lord." Now, certainly, nothing can be an abomination 
to him, but what is a mortal sin. And those who defraud others 
by false weights, false measures, or false reckoning, usually do it 
in a small quantity at a time. This truth likewise appears evi- 
dently from the condemnation of the contrary doctrine by Pope 
Innocent XL, wherein it was affirmed, " That none were obliged, 
tinder mortal sin, to restore what they had taken away by small 
thefts, how great soever the sum, so taken, might amount to." 
This, I say, was condemned in the year 1679, amongst other 
propositions of corrupt morality. 

Fourthly. Those are guilty of theft, who take not due care to 
pay their debts, or borrow more than, in all probability, they will 
be able to pay, or break designedly to defraud their creditors, and 
compound at an under rate, when able to pay more ; for this is 
but picking people's pockets another way. 

Fifthly. They are guilty of theft, who defraud workmen of 
their hire, and servants of their wages ; and, on the other side, 
as the said Catechism of the Council of Trent says, those laborer's 
likewise, and servants, are guilty of theft, who, receiving unjustly 
their hire, do not justly perform their work ; but mispend, or 
loiter away their time, or employ it in what they ought not, so 
that they do not so much work, or so well, as other ways they 
might and ought ; for, being hired, their time is not their own, 
but his who pays them ; if, therefore, they defraud him, they are 
evidently unjust. As also those are guilty of theft, who being in 
any public or private employment, or office, receive the salary, 



296 



ON THE SEVENTH COMMANDMENT. 



but dc not faithfully discharge the duties incumbent upon them 
Neither can they be excused, who take not due care of what is 
under their charge, but let their masters suffer by their neglect, 
carelessness, or want of taking due pains, which may happen 
many ways. Likewise those tradesmen, or others, are guilty of 
theft, who require more materials than are necessary for their 
work : and mispend, give away, or take to themselves what is 
overplus ; or who put others to charges, to save themselves a 
little work ; as also all those who take materials, as brick, timber, 
&c, contrary to the will of the owner, to build or repair their 
houses, under pretence that they belong to those from whom they 
steal it, and it is not for their own, but their profit. In this case 
the owner is to be the only judge. 

Sixthly. They are guilty of theft, who, knowingly, sell or buy 
stolen goods ; for to these they can have no title in prejudice to 
the right owner. Those also who sell perished goods for war- 
rantable, damaged for good, rotten for sound, distempered for 
healthy, counterfeit for true, &c. And those who put into a 
buyer's hands what they know to be useless to the end for which 
it is bought ; for all this is evidently unjust. 

Seventhly. They are guilty of theft, who find things and do 
not carefully endeavor to find out the owners ; for what thou hast 
found, (says St. Augustin, Lib. 50. Horn. 6.) and hast not re- 
stored, thou hast stolen it. Those also are guilty, who retain by 
them what belongs to others contrary to the will of the owners, 
howsoever they have come by it ; for what is not their own ought 
to be restored. Those also who keep others out of their own by 
false deeds, or false witnesses, by power or interest, or by unjustly 
detaining their deeds and papers, whereby they may prove their 
title, with whatever else of this kind. 

Eighthly. Those are guilty of theft, who, by pretending great 
losses, extreme poverty, or very pressing wants, gain belief, when 
in reality they are not so ; thus they abuse the charity of good 
people, and are robbers of such as are really poor, and in hard 



ON THE SEVENTH COMMANDMENT, 



297 



sirci ;«<jlances ; and are so much the more wicked as they add 
lies to their theft. 

Ninthly. They are guilty of theft, who, though they do not 
steal tbemsolves, yet are accessory to it by their command, allow- 
ance, or peicuasion; by receiving and securing stolen goods; or 
by taking parfc of, or sharing in them ; or by not hindering the 
theft, when it was in their power to prevent it ; or by not dis- 
covering the thief, that the goods may b ft retrieved, and the 
persons injured come to their own ; especially where the duty of 
their employment and charge requires this of them. " They, 
(says St. Paul, Rom. i. 32.) who do such things are worthy of 
death ; and not only they that do them, but they also that consent 
to them that do them." Nor can they be excused, who take no 
3are to prevent trespassing upon their neighbor, but feed their 
cattle in othar people's ground, &c. ; with variety of other injus- 
tices, which a covetous temper, and an ill conscience, daily invent 
and practise ; all which would be prevented, did people but really 
do as they t\ )uld be done by. 

In fine, St Thomas teaches, there is no title that can excuse 
us from theft, when we take what belongs to others, contrary tc 
the owner's will, but only extreme necessity. When wfcat we 
take is necessary to preserve life, and without which we should, 
at that time, in all probability have perished, not being able to 
have had what we wanted by begging, or any other lawful way ; 
for in such a hard circumstance no one is supposed to be unwilling 
to relieve. 

As to buying and selling, those are guilty of theft, who sell 
above a just price, or buy beneath the real value ; who abuse the 
ignorance or necessity of the seller, to have goods or cattle at or 
under rate ; or who take money to sell a good bargain : or who 
use lies, or oaths, to get more than their merchandize is worth, 
and thus impose upon the ignorant : these break more thm one 
commandment, for they add perjury to theft. Though it be a 
hard matter to set a just price upon any thing, yet according t# 



298 



ON THE SEVENTH COMMANDMENT. 



the market rates, people easily discover, and know wnen ihej 
cheat, and when they are cheated, for we find the injured partj 
usually complain of it. 

We may add to these the many cheats that are practised in 
gaming, cards, dice, or any other recreation : in making booty 
matches, with the evil consequences of them ; besides many other 
inventions they have to pick people's pockets, and enrich them- 
selves at the expense of their souls. What feeling can these 
have of humanity, who make a cruel advantage out of other's 
ruin, and seek pleasure in their losses and miseries ? Or what 
sense can they have of another world, who renounce a happy 
eternity for a short, unjust gain, and chose to go to hell to gain 
here a temporal advantage ? 

I shall not pretend to run over all the injustices which are 
often practised by people of all professions ; by lawyers, doctors, 
surgeons, executors, trustees, guardians, laborers, tradesmen, or 
by such as are in public employments, &c. Nor shall I undertake 
to mention the variety of ways and means which a restless covet- 
ousness has invented to impose on the ignorant, and cheat the 
unwary : to cover or hide a defect, and to make that pass for 
good, which is far from what it is pretended to be. Those who 
practise these unwarrantable ways, are sensible of them, and need 
not my information to know their duty. They may for a time 
be successful in evil, and impose upon men ; but they cannot 
impose upon God ; so in the end, they will find the great cheat 
to be upon their own souls, when they come to be judged according 
to their works. 

St. Thomas assures us, that extreme necessity is the only title 
that can excuse us from theft, when we take from others any 
thing without their consent. There have been those who have 
allowed stealing, not only in extreme, but also in great necessity ; 
but this doctrine was condemned by Pope Innocent XL, March 
4, 1679. The poor, no doubt, deserve great compassion, and 
those who relieve them not, out of their superfluity, will find a 



ON THE SEVENTH COMMANDMENT. 



293 



terrible judgment from their common Lord another day; and 
those still a much greater, who any ways oppress them. However, 
m the mean time, the poor are not to be their own carvers, but 
humbly recommend their condition to God, who will not see them 
want, but will both raise them friends, and reward their patience, 
1 Let your manners be without covetousness, (says St. Paul, Heb. 
riii. 5.) contented with such things as you have ; for he hath 
said, I will not leave thee, neither will I forsake thee. No, seek 
but first the kingdom of heaven, and all things else shall be 
provided for you." 



DISCOURSE II. 

ON THE SEVENTH COMMANDMENT. 

If it were taken away by stealth, he shaU make the loss good to the owner. 
Exod. xxii. 12. 

This is the positive law of God ; this is the law written in our 
hearts ; this is the law all nations agree in ; and so advantageous 
to human society, that were it but punctually observed, it would 
change the face of the world, and secure each particular in his 
right and property. It would preserve the poor from the oppres- 
sion of the rich ; and the simple and unwary from the knavery 
of designing men. It would also guard the rich from the private 
attempts of the poor and needy ; and protect the industrious from 
the pilfering of lazy drones, who knavishly live upon the labors 
of others Thus all would, with security, enjoy what God had 
been pleased to give them, and right would be a sufficient pro- 
tection against all wrong. 

But the corruption of the world is too great to expect such a 
blessing ; the best precautions, therefore, are taken to prevent 
injustice, and preserve every one in his right. Theft is punished 
tyith death by men, when the criminal is convicted of the fact : 



300 



ON THE SEVENTH COMMANDMENT. 



and with damnation by Almighty God, when restitution is not 
made by those who are able ; and these are the greatest punish- 
ments that can be inflicted, by man or God, death and damna- 
tion ; and enough, one would think to keep rational creatures 
within the bounds of duty, did not experience convince us of the 
contrary. 

It is an indispensable duty, built upon reason as well as upon 
the law of God and the law of nations, to satisfy those we have 
injured, and repair the damages we have unjustly caused. Now, 
as there are many ways whereby we may injure our neighbor, so 
there are many heads from whence the obligations of restitution 
may arise. But as to the first — 

Were repentance and confession sufficient to cancel the sins of 
injustice, and restore us to the friendship of God, without repair- 
ing the injury done to our neighbor, theft and injustice would be 
commodious sins, and people would be emboldened to do evil, 
oould they as easily escape the laws of God, as they can those of 
men. But the contrary is so undeniably evident, that injustice 
seems to be the foolishest of sins that can be committed by such 
as have any thoughts of salvation ; because from God forgiveness 
cannot be had, (Begula juris in Sext. 4.) where restitution is not 
made. This is the constant principle taken out of St. Augustin, 
and entered into the canon law, and denied by none ; and it was 
long before delivered to us by the prophet Ezeehiel, xxxiii. 15, 
" If the wicked man restore the pledge, and render what he had 
robbed and walk in the commandments of life, and do no unjust 
thing, he shall surely live, and shall not die." Here life is pro- 
mised to such as are guilty of the sins of injustice, but it is upon 
condition, that they not only do penance for them, but likewise 
do justice, return what they have wrongfully taken away, or un- 
iustly detain from others. On these, and only these terms, the 
prophet assures them of the pardon of their sins. And this stands 
with reason ; for if a real repentance be necessary for the pardon 
of our sins, as certainly it is, satisfaction is doubtless necessary; 



f 



ON THE SEVENTH COMMANDMENT. 301 

for tow can there be a real will to repent of what we have done 
amiss, where there is not a real will to satisfy for it as far as we 
are able ? How can any one be sorrowful for the injustice he 
has committed, whilst he still designs to continue the injustice ? 
How can he have a regret in his heart, for having endamaged 
another, when he has no real mind to repair the damage ? No, 
these dispositions are inconsistent in the same heart: he, there- 
fore, who truly repents for his fault, is doubtless at the same 
time willing to satisfy both God and man ; God, by humiliation 
and penance, for the affront and injury done him ; man, by 
making him satisfaction to his power, for what damage soever he 
has caused, or unjustly occasioned ; otherwise he receives his 
damnation when he receives the sacraments. 

Hence it is St. Augustin delivers this doctrine, in his letter to 
Macedonius, (Epist. 153. L. 54.) " They are the worst sort of 
men, (says he,) whom you mentioned to me, we reap no benefit 
from a healing sacrament of penance ; for where injustice is the 
sin, if what is taken away be not restored in itself, oi in what ii 
equivalent, there is only a pretence of, and not a real repentance ; 
for there is no forgiveness to be had where restitution is not made ; 
and whosoever dissuades another from restoring what he has 
wrongfully taken away, or obliges him not when he has recourse 
to him to return what is not justly his own, becomes a sharer in 
the fraud, and partner in the wickedness. It is cruelty, and not 
compassion, to flatter others in their evil ways ; and they do not 
help, but ruin them, who contribute to make them easy in their 
injustice, or unjust practices. For our part, whom we know to 
be guilty, with all their episcopal authority we endeavor to bring 
to their duty : some we admoish, others we reprehend, sometimes 
privately, and sometimes publicly, accordingly as we judge it 
may conduce mos-t to the offender's good, considering the circum- 
stances of the person, and nature of the crime ; and some there 
are whom we separate from holy communion, and deny them the 
sacraments of the church." This, dear Christians, is, and has 
26 



S02 



ON THE SEVENTH COMMANDMENT. 



been the doctrine and practice in all ages, and so clear, that I 

shall not insist longer upon it. 

Now, I am satisfied that many persons who read this, will say 
to themselves, God be thanked, I am not at all concerned in this 
matter, I have done no body any wrong ; but I hope this discourse 
will make some impression upon such and such as have done me 
a great deal. I believe you would be surprised, could you but 
see into the hearts of those you are persuaded have injured you, 
to find the same thought there, and as great a calm in their con- 
sciences as you have in yours, and much peace where you expect 
to see much uneasiness ; and so it is, so far our own interest 
blinds us ! Thus one complains of another, and neither will be 
in the wrong ; thus masters complain of the damages received by 
the neglect of servants, and servants of the unjust proceedings 
of masters ; thus relations complain mutually of relations, and 
neighbors of unjust dealings from neighbors ; and thus the whole 
world is full of the like complaints, of injustices received : and 
yet who own they have done them ? 

What quarrels and law-suits upon this account ? And both 
plaintiff and defendant make you believe they are in the right, 
and that they have received the wrong ; yet doubtless one of 
them has a bad plea, though neither see it, so blind our own 
interest makes us. Upon this account, therefore, every one ought 
to suspect themselves, and impartially examine their own pro- 
ceeding when any thing is laid to their charge ; and not to keep 
their thoughts continually fixed on that side only, whereon they 
seem to have received wrong. But to descend to particulars, it 
is certain that from the breach of any of the commandments 
which regard our neighbor, there generally arises an obligation 
of restitution. As first, from the fifth commandment, Thou shaU 
not kill. For though he who unjustly kills or wounds a man, 
cannot restore his life or limbs, nor anything equivalent to them, 
they being above all estimation ; yet he is obliged to repay his 
charges of the surgeon and the loss of so many days' work as hap- 



ON THE SEVENTH COMMANDMENT. 



303 



pened during the poor man's cure, and all other occasional expenses 
upon that account ; if death followed, he is obliged to relieve the 
distressed family, in proportion to the damage they suffer by his 
death, according to the estimation of a prudent person. And the 
like is to be observed, when a person is maliciously and unjustly 
cast into prison ; for whosoever is the unjust cause of damage, is 
certainly obliged to make satisfaction. 

Those who ha<re defamed any, and much lessened them in the 
esteem of the world (especially such as live by their credit, or 
are only serviceable to their neighbor by their reputation) are 
obliged to restore their good name, and such temporal damages 
as were really occasioned by the defamation, as the loss of some 
advantageous employment, or the immediate hopes of it, or any 
othei worldly advantage. Every one also is obliged to make 
good whatever real damages they have caused by their lies, fraud, 
or knavery. 

Those who have been the spiritual ruin of others, that is, 
drawn them into sin and wickedness, though they cannot restore 
them again to grace, yet they are obliged to endeavor to reclaim 
them by good advice and good example, and as far as they can to 
engage others in the same pious design, whose interest and credit 
may be more effectual with them. 

From the sixth commandment, Thou shalt not commit adultery, 
may arise also the obligation of restitution ; for where any prove 
so wicked as to have children in an unlawful way, they are 
obliged to own and maintain them if able ; and not to run away 
and leave them to the parish, or to be brought up at the expense 
of those to whom they do not belong ; and therefore obliged to 
pay all charges thus unjustly occasioned. 

Who, by great proposals, importunate persuasions, or promises 
of marriage, seduce a virgin into wickedness, and thereby bring 
her to infamy, are obliged to repair the injury by marrying her, 
or (where there may be great inequality in their conditions) t<j 



S04 



ON THE SEVENTH COMMANDMENT. 



make such an addition to her fortune, that she may marry as well 
as if she had not lost her credit. 

From the seventh commandment, Thou shalt not steal, arises 
an obligation of restitution upon all those accounts, whereby theft, 
robbery, or any injustice is committed. So whatever we have in 
our hands or dominion, that belongs to others, as land, money, 
goods, or the like, we are obliged to restore, as soon as we know 
and are satisfied it belongs to another ; for the detaining of it 
after this, is the continuing of an injustice. 

Secondly. Whatever we have taken from others openly or 
privately, by theft, or by robbery, we are obliged to restore it, 
the thing itself if we have it by us, with an addition to it as far 
as it has been endamaged by us, with all the loss the injured 
person has suffered all the time we unjustly detained it from him. 
Or if it be killed, disposed of, or spent, we must restore the fuli 
value of it, with all real damages occasioned by the want of it 
tfince the theft was committed. 

Thirdly. Those are obliged to restitution, who have cheated 
others in weight, measure, reckoning, or any other way, or who 
have put off defective, unwarrantable, or perished goods, for good, 
sound, and perfect; or who cozened others likewise in gaming, 
wagers, or any unjust practice ; or who have over-reached their 
neighbor in bargaining, and considerably exceeded the bounds 
of a just price. It is not only a covetous humor, and a desire to 
grow rich, or an unreasonable fear of want, that engages people 
in injustice ; but it is the general practice of the world, that em- 
bolden them in unwarrantable ways. But alas ! the multitude 
of offenders does not lessen, but increase the offence ; besides, at 
the day of judgment, what plea can numbers be, where the far 
greatest number will be condemned to eternal flames ? And if 
then the neglect of alms-deeds, the not giving away our own be 
condemned without mercy, what will become of injustice, where- 
by we have wrongfully taken away what belonged to others? 

Fourthly. Those are obliged to restitution, who have take* 



ON THE SEVENTH COMMANDMENT. 



305 



or bought things of those who could not give or soli ; as children, 
servants, or those who have not the disposal of what they are 
willing to part withal. Those who knowingly buy stolen goods, 
or if they did not suspect them when bought, as soon as they are 
satisfied of the theft, and the person to whom they belong, they 
are obliged to restore them to the owner, without expecting to 
be repaid the price they gave for them ; for none can be obliged 
to buy their own, and therefore we ought to be cautious how we 
buy suspected goods. 

Fifthly. They are obliged to restitution, who have endamaged 
other people's goods under their care, or custody, or have mispent 
or disposed of them contrary to the will of the owner ; or who 
have let others suffer through their neglect, or for want of taking 
due care and pains, when obliged thereunto by bargain or con- 
tract, or whatever injustice they may have occasioned in their 
employments, service, trade, profession, trust, &c. as also all those 
who have oppressed the poor, or by might overcome right, or 
forced any, not able to help themselves, to hard and unequal 
terms, &c. 

Sixthly. All those are obliged to restitution, who are acces- 
sory to any theft or injustice, and commit it by common consent, 
or who command or order it, as parents do their children, masters 
their servants ; or who persuade and encourage it, when such en- 
couragement is the cause of the injustice ; or who do not prevent 
the doing of it when they can, or discover it not when done, when 
in duty obliged to it by their place or employment ; or who take 
money to hold their tongues, &c. AH those likewise who take 
part in the injustice, and share in the theft, or receive and con- 
ceal the stolen goods. Now as each accessory is the unjust cause 
of the whole damage, so in default of others contributing their 
shares, each is obliged to the restitution of the whole. 

Seventhly. Those are obliged to restitution, who, through 

hatred, fraud, lies, or any unjust means, hinder another from 

gaining an advantageous employment when fit for it ; or some 
26* 



306 



ON THE SEVENTH COMMANDMENT. 



lawful gain, when he is in the immediate prospect and hopes of 
it ; or who by the like unwarrantable ways, get them turned out, 
or deprived of what they have got. Here the restitution is to 
be made in full, where a person is unjustly deprived of what he 
has in possession ; but where he was only in prospect, in propor- 
tion to his hopes ; because a man has a right not to be unjustly 
hindered from making or gaining a lawful advantage ; and this 
may happen in abundance of circumstances. Thus who, by fraud, 
lies, or any unjust practices, persuade a man to change his will, 
and to make another, or to leave out such or such legacies, is 
obliged to restitution in proportion to the hopes they that are 
left out had of such an inheritance, or such legacies ; and the 
same is to be practised in the like occurrences. 

This, I say, where persons make use of frauds, lies, and unjust 
means ; for where they use only fair arguments and persuasion* 
to a man, who has it in his power to do what he pleases, there is 
no injustice done to any, what alteration soever he makes, if they 
work not upon his weakness by importunate persuasions. 

Eighthly. The obligation of restitution devolves upon the 
heir or executor of him who leaves behind him what belongs to 
others ; and thus none can, with a good conscience, enter upon 
an estate he knows to be unjustly got, and from whom. Heirs 
are generally willing to rely upon the conscience of the deceased ; 
but where the injustice is apparent, this plea is evidently insuf- 
ficient. In fine, in heirs, executors, administrators, or the like, 
there may be many opportunities of practicing injustice, whereof 
if they make use, they are obliged to restitution of all they have 
WTonged, either creditor or legatee. 

From the eighth commandment, Thou shalt not bear false wit- 
ness, there arises also an obligation of restitution : where witnesses 
forswear themselves, and thereby defend, or gain a bad cause, to 
the prejudice of him who has right on his side ; here the false 
witness is obliged, as far as he is able, to repair all the damages 
ucoasioned by his false oath ; or if a witness takes a bribe to swear 



ON THE SEVENTH COMMANDMENT. 307 



false, he is obliged to return it, not to him that g ive it, because 
he gave it contrary to law; but to him he injuied by his false 
oath ; or to the poor, if it so happens he injures none. If he 
takes a bribe to swear true, he is obliged to return it to him who 
gave it ; for, considering the knavery of the world, he might 
have some just reason to give it ; but no one can in justice re- 
ceive it. because he that swears is otherwise obliged to do his 
duty, and to swear true. 

And thus neither judge, witness, abitrator, or any other can 
take a bribe, either to do or not to do their duty in any occur 
rence. Witnesses, or the like, may lawfully take the expenses 
and charges of their journey, and an equivalent for their loss of 
time, with what gratuity those who employed them are pleased 
to give when the business is over, but must not take a bribe. 

These are some of the most usual heads from whence the duty 
of restitution arises, but far from all ; for as the ways of injustice 
are almost infinite, so the obligation of restoring is as extensive. 

I only add, that restitution is always to be made immediately 
if we are able, if not, as soon as we are able, taking what care 
we can ; because, as injustice is an injury to our neighbor, so not 
repairing it when able, is a continuing of the injury to another's 
daily damage. Nothing excuses from restitution but incapacity 
and great want in him who has done the injury, or remission of 
the obligation by him who has received the injury. 

You see, dear Christians, from these directions and hints, th& 
obligation of restitution, without which, those who have in any 
kind injured others, in point of justice, in their good name, or in 
their goods, can never hope to enter into the kingdom of heaven 
or to escape the flames of hell. For forgiveness is not to be had 
where restitution is not made. 

Yet for all this, people are hardly brought to restitution ; for 
we daily hear great complaints of injustice received, and little 
satisfaction made by any, but where they are forced to it by dint 
of law, and fear of greater loss * and therefore the prophet Haba- 



308 



ON THE EIGHTH COMMANDMENT. 



cue has reason to say, " Wo to him that heapeth together that 
which is not his own ; how long also doth he load himself with 
thick clay?" (Chap. ii. 6.) He calls the possession of what is 
not our own a thick or deep clay, into which when once we are 
plunged, we hardly get out. 

But is there any thing in the world, and where the possession 
of it is so short, that deserves the forfeiture of heaven ? Or is 
there any thing here, that can be equivalent to, and recompense 
the eternal pains of hell ? Is it not better then to return to 
every one their own, and to live poor and honest, and to gain 
heaven, than for a little worldly enjoyment for ourselves, or pos- 
terity, to be at our death buried in hell ? Yes, and I hope the 
promises of the one, and the fear of the other, will bring all to 
their duty; it is at least what I heartily wish. 



DISCOURSE r 

ON THE EIGHTH COMMANDMENT 
Thou shalt not bear false witness against thy neighbor. — Exod. ziu \& 

Justice obliges us to give to every one his own, and to wrong 
none, and if we have, to make them restitution. Nature is but 
too averse to this duty, and always ready in favor of interest, to 
find out pretences to avoid the obligation ; and therefore they are 
to be compelled by law. Upon this it is, that in all nations public 
places of judicature are erected, terms assigned, and judges 
created who, being indifferent to both parties, may give an 
impartial sentence. Hither those who are aggrieved may have 
recourse, and be heard ; the plaintiff may propose, and prove his 
wrongs ; and the defendant make the best of his cause and title. 

But all this, how wisely soever ordained, would be to little 
purpose, considering the corruption of mankind, were not wit- 
nesses obliged, upon all trials, to swear true; and therefore it is 



ON THE EIGHTH COMMANDMENT. 



309 



Almighty God has given us this eighth commandment : Thou 
shalt not bear false ivitness against thy neighhor. 

To bear false witness is to affirm a thing upon word or oath to 
be true, when we know or believe it to be false ; or to declare a 
thing to be false, which we know, or think, to be true ; and this, 
whether it be by word of mouth, or by writing, by signs, or any 
exterior behavior, by which we discover our meaning. This may 
happen upon several occasions, in public, or in private, in open 
court, or upon ordinary occasions. 

When it happens in open court, and where witnesses are upon 
their oath, it is either in cases of life and death, or estates and 
fortune, as land, money, goods, damages, and the like. Now, 
when a person bears false witness, where a man's life is at stake, 
he commits two grievous sins, perjury and murder, and thus 
becomes extremely injurious both to God and man ; to God, hy 
abusing his sacred name, and calling upon him to witness his 
villainy ; injurious to man, and, in the highest degree, by wrong- 
fully taking away his life. It is not the judge that condemns, 
nor the hangman that executes, but the false witness that murders 
him. The judge is allowed to follow the testimony of a legal 
witness ; and the hangman is not to weigh the merits of the cause 
but to do his duty. The whole guilt therefore falls upon the 
false witness. 

On the contrary, if a man swears false in the defence of t 
criminal, and, out of friendship, preserves a knave from the gal 
lows, he is equally guilty of perjury, and highly injurious to rlK 
public, by letting loose a villain, and turning him again npon tht 
world. 

Those that bear false witness in trials of less concern thaii life, 
as an estate, money, damages, or the like, are doubtless guilty of 
perjury, being never admitted to be witnesses till they ire s^vorn. 
They are also guilty of ill damages they occasion by they: false 
oath, to the person who has a just title or right on his siJ 3 ; hi rd 
their crime is more or less enormous, in proportion to the i *ma^e 



310 



ON THE EIGHTH COMMANDMENT. 



the? have caused. And, what is to be particularly observed, they 
are liable and obliged to restitution of all the loss and wrong 
their perjury hath brought upon their neighbor; and this in 
present, as far as they are able, and the rest as they become able, 
unless the unjust possessor pays back what he has thus got, and 
gr*es up his title to what he injuriously detains, and enjoys in 
j^judice of the right owner, with all charges he has unjustly 
casioned. 

Hence, besides the wickedness, it is an unfortunate thing to be 
•ntangled in sins of injustice upon other people's account, espe- 
jially where the matter is considerable; for it will doubtless 
prove their ruin ; because, having done the injustice, they are 
obliged, out of their own, to make satisfaction to those they have 
wronged, not only out of their present fortune, as far as it will 
reach, excepting a bare maintenance, but also out of what they 
shall be masters of as it comes in, till the wrong be repaired and 
Kully satisfied. 

Here also it is clear, that witnesses are not to be informed by 
those who manage the cause, what they are to swear, that they 
may gain their point, but they are to declare the truth, and nothing 
but the truth, and what they have by their own knowledge, and 
not by hearsay, or only probable conjectures. 

Those who bear false witness usually do it either out of fear, 
love, or interest. Out of fear, when overawed to it by such as 
are above them, and upon whom they depend ; out of love, when 
it is a friend or relation whom they would oblige ; out of interest, 
when they receive a bribe, a sum of money for their unjust service. 
However it be, they are far from being gainers by the bargain, 
for they must either refund the money they have taken to the 
person they have injured, and repair all damage they have occa- 
sioned whatever, and as far as they are able, or they can never 
hope to see the face of God, nor share in his bliss ; but must 
expect to be cast into eternal darkness, and to be chained in 
everlasting flames ; one or must certainly be their lot, 



ON THE EIGHTH COMMANDMENT. 



311 



or rather their choice ; for where injustice is at the bottom of 
the crime, forgiveness is not to be had, where restitution is not 
made. 

Such as bear false witness out of fear, shew they fear men more 
than God ; and choose to live easy here, whatever they may do 
hereafter. Those who do it out of affection, discover a mistaken, 
and not a real love for their friend, and none for themselves ; for 
to love thus, is to love them to their ruin ; for what else can it be, 
whilst they live in the usurpation of what belongs to others ? 
Such, in fine, as commit this sin out of interest, give a clear 
proof, that they prefer temporal before eternal ; who, for a little 
unjust gain, choose to lose everlasting wealth, even when eternal 
woes must also be the consequence of such a loss. 

Those who do these things, upon any account, may bear the 
name of Christians, but certainly cannot believe in Christ and his 
promises ; for sure they cannot hope to please a righteous God by 
wronging their neighbor, nor in the end expect a crown of justice, 
for having lived and died in the ways of injustice. No; the 
great blessing of God, they know, belongs only to the just, as 
Christ himself assures us : " Blessed are they that hunger and 
thirst after justice, for they shall have their fill." Matt. v. 6. 

I doubt not but after this some, who are guilty of great injus- 
tices, may possibly persuade themselves, that, by repentance, con- 
fession, and a few prayers, or the like, by way of satisfaction, 
they may clear their scores, and appease the anger of an offended 
God. But they deceive themselves, for though this be sufficient 
in regard of all other sins, where injustice lies not at the root, 
yet where this virtue is violated, and our neighbor injured, for- 
giveness is not to be had, where restitution is not made. 

And here all those must take the hint, who in any measure 
contribute, by persuasions, promises, threats, presents, or any 
other way, to move a person to give in false witness ; and much 
more those, who are the greatest gainers by such unjust practices. 

And, by the bye, those cannot but be alarmed, who having the 



312 



ON THE EIGHTH COMMANDMENT. 



management of other people's business on their hands, take money 
from a buyer to allow him a good bargain ; these are injurious to 
those who employ them, who always suffer by such dealings ; for 
such chapmen do not make presents, but where they expect to be 
gainers by them. 

After this, dear Christians, you cannot wonder the scriptures 
should be so severe in condemning this crime, which is there 
declared to be hateful to Almighty God. " Six things there are," 
gays the wise man in the book of Proverbs, which the Lord hateth, 
viz., " haughty eyes, a lying tongue, hands that shed innocent 
blood, a heart that deviseth wicked plots, feet that are swift to 
run into mischief, and a deceitful witness that utter eth lies." 
(Chap. vi. 16, &c.) And in the twenty-fifth chapter : " A man 
that beareth false witness against his neighbor," says he, " is like 
a dart, and a sword, and a sharp arrow whereby he ruins his 
neighbor, and kills his own soul." (Yer. 18.) Thirdly, " A false 
witness shall not be unpunished, and he that speaketh lies shall 
not escape." (Chap, xix.) Yes, without doubt ; for though they 
escape in this world, they shall not in the next ; though here they 
may lurk under their knavery, and shield themselves awhile from 
the pO'ver of men, all their tricks will never secure them from 
the hands of God. 

Nay, moreover, in that law, which Almighty God gave to 
Moses, (Deut. xix. 19.) a false witness who is discovered to be 
so, is ordered to be condemned to the same punishment, which 
the fault deserved, of which he accused his brother, had he been 
really guilty, and the fact proved upon him. 

Several nations punish this crime with death, as the French at 
this day, and the Romans formerly ; who, in terror to others, 
cast them headlong down from the Tarpeian mount. The church, 
in her ancient canons, excommunicates false witnesses, and for- 
bids them communion till their death, because, says the great 
council of Aries, (Arcalatense 1 Can. 14.) the scripture says, 
M A false witness shall not be unpunished." Prov. xix. 



ON THE EIGHTH COMMANDMENT. 



313 



But, methinks, over and above all punishments in this life, it 
is truly terrible to consider, that by false witnesses, usually great 
injustices are occasioned, who, though they reap but small profit 
from their wickedness, are guilty of all the wrong, which is never 
to be forgiven till restitution be made. Whoever then has a sense 
of a future state must tremble at this thought. 

But you may, dear Christians, in some measure be many ways 
guilty of this commandment. For, first, there is another kind 
of false swearing, and in an inferior degree, and yet often very 
criminal, and this happens frequently between man and man, 
neighbor and neighbor. And whensoever one accuses another 
falsely, lays a fault to his charge of which he is not guilty, out 
of a pique or quarrel, envy or hatred, or a motive of interest, 
and a desire to raise their own fortune, esteem, or advancement 
from the ruin of others ; and this is a species of detraction we 
call calumny, and is truly a bearing false witness against our 
neighbor. The damage hereby occasioned, either in reputation 
or fortune, the detractor is obliged to repair. Rash judgments 
likewise, and groundless suspicions, are also a bearing of false 
witness against our neighbor in our minds ; and though we do 
them no exterior injury in words or deeds, yet we wrong them 
in our own selves, and murder their reputation in our hearts. 

A third sort of bearing false witness is by flattery, by com 
mending people for what deserves no praise, or by exceeding all 
bounds in what deserves some commendation. This is what is 
directly opposite to the former, and yet many times more perni- 
cious. There are a sort of people who aim to raise their own 
repute, and gain preferment by discommending and lessening 
others. And there are others, too, who design the same thing 
by praise and flattery, still commending those from whom they 
expect some favor, money, or preferment ; or some way to make 
an interest by them, or a property of them. Thus they always 
find out some way to excuse their faults, and to praise what they 
ought to condemn ; to make them easy in those evils they se^ 
27 



314 



ON THE EIGHTH COMMANDMENT. 



fchein incline to, and unwilling to leave : " The sinner is praised 
in the desires of his soul: and the unjust man is blessed ;" 
(Psalm ix.) they give vice the name of virtue, as the prophet 
says, " call evil good, and good evil." Kashness they will term 
courage, and cowardice moderation. Revenge they will call a 
necessary defence; and Christian patience, meanness of spirit. 
Covetousness they will call economy, and flatter a prodigal's 
wasteful temper with the honor of being a generous man. Thef 
will disguise knavery and injustice under the title of a notabJe 
contrivance, and good management ; and honor a saucy scurril- 
ous fellow with the name of a jocose and pleasant man ; and 
thus, as the prophet Hosea says, " They call up the sins of the 
people, and encourage what they ought to correct. My people, 
says Isaiah, they who call thee blessed, the same deceive thee, 
and undermine the ways of thy feet." And the royal prophet 
fcoo was very sensible of this, as to his own person, where, in the 
hundred and fortieth psalm, he begs to be delivered from this 
danger : " The just man," says he, " will admonish me with chari- 
ty, and reprehend me ; but let not the sinner grease my head 
with the oil of flattery." Alas ! if he does, he will nsver truly 
know himself, his worst failings will be glossed over, ant! a way 
found out to justify what is not likely to be amended. 

The flatterers, and the flattered, are both in a dangerous state ; 
against the first, God denounces, wo by his prophet Ezechiel, 
" Thus saith the Lord God, wo to them that sew cushions under 
every elbow, and make pillows for the heads of persons of every 
age to catch souls," (Chap. xiii. 18.) that is to ruin them. 

Yes, there are those, says St. Gregory the Great, (L. Mor. 1$. 
c. 4.) who " By commending or approving the ill deeds of others, 
augment what by reprehension they ought to endeavor to lessen ; 
a cushion is laid under us to rest easier on ; whoever therefore 
flatters another in evil, puts a pillow under his head, and a cushion 
under his arm, that he who ought to have been reprehended for his 
fault may by false praise rest easy upon it. And so it is said 



ON THE EIGHTH COMMANDMENT. 



315 



again, says he, The sinner built a wall, and they smoothed it ovei 
with mortar ; by the wall, says he, is understood the hardness of 
sin. To raise a wall then is to add sin to sin, which though it 
look rough to the eye, yet there are those found that will smooth 
it over with flattery, and make it agreeable. And what will be 
the end ? Solomon tells us, (Prov. xvii. 15.) " He that justifieth 
the wicked, and he that condemneth the just, both are abominable 
before God." 

Now likewise those who are flattered in their evil ways, are 
n )t in a less dangerous condition ; for though they have but too 
much reason to apprehend their state, yet they willingly incline 
to credit those who flatter their inclinations, and are glad they 
have other's judgment to justify what they do ; these, as the same 
St. Gregory observes, are so deeply buried in sin, that they are 
seldom raised to life. 

We read in the gospel of three dead persons whom our Saviour 
raised to life, and was told of a fourth by his disciples whom he 
did not raise again, because it is very hard, that he, who is flat- 
tered to the last in a long habit of sin, should be raised from the 
death of his understanding, to the light and life of grace ; and 
therefore it is our Saviour says, Let the dead bury their dead ; 
for then the dead bury the dead, when sinners commending and 
praising sinners in what is evil, cover and bury them under a 
heap of flattering words. 

There is also another sort of flattery, and very pernicious, 
whereby evil minded people endeavor to draw an innocent person 
into great danger of his life or fortune, and speak him fab «o 
trepan him the surer ; thus Saul flattered David, when he de- 
signed to expose him to the swords and fury of the Philistines : 
" Here," says he, " is my eldest daughter Merob, her I will give 
thee to wife ; behave but thyself like a brave man, and fight the 
battle of our Lord." (1 Reg. xiv.) And thus the crafty Jews 
addressed themselves to our Saviour (whom they designed to 
trepan") with & flattering preface • " Master," say they, " we know 



316 



ON THE EIGHTH COMMANDMENT, 



that thou art a true speaker, and teachest the way of God in 
truth," &c. (Matt. xxii. 16.) No doubt, whensoever a flatter- 
ing commendation is made use of to lead us into or set us upon, 
what may be a great prejudice to us, or our ruin ; as it is very 
pernicious, so it cannot but be a great sin. And I think nothing 
can be more cruel than that mistaken kindness of friends and re- 
lations, who when those they love are brought to extremity by 
sickness, flatter them with hopes of recovery, bid them be cheer- 
ful and of good heart, assuring them there is no danger of death, 
to keep them from what they judge melancholy thoughts, the 
consideration of their future state ; so are hurried to another 
world vrithout any, or at most a very imperfect preparation. 

A third kind of flattery is, when by great commendations of 
some natural perfection, or acquired qualification, the flatterer 
draws, or endeavors to draw another into sin. Praise and flat- 
tery are a secret poison, that sinks insensibly into the heart, there 
it weakens the strength and steadiness of virtue, and by degrees 
softens it into vice. It is but too natural to a weak mind to be 
taken with commendations and pleased with praise ; and there- 
upon being unwilling to lose or displease their admirers, they 
comply with unreasonable desires, at the expense of virtue, and 
are flattered into ruin : " Catch us, the little foxes," says the 
spouse in the Canticle, " that destroy the vines." (Can. ii. 15.) 
These little foxes, according to St. Bernard, are flattering tongues 
that root up and destroy virtue in the heart. 

A fourth sort of bearing false witness is, by telling of lies ; 
for to lie, is to speak contrary to what we know, with a design to 
deceive ; and therefore it is evidently a bearing of false witness. 

There are three kinds of them, and some much worse than 
others ; a jocose lie, an officious lie, and a pernicious lie. A 
jocose lie, is what is told out of mirth, or sport, and only to please 
the company for a moment, without prejudicing any. An officious 
lie is what is profitable to some, and prejudicial to none ; such 
^ere the lies of the Egyptian mid wives to king Pharaoh, to sav« 



ON THE EIGHTH COMMANDMENT. 



317 



the male infants of the Israelites from being murdered. Inas- 
much as these are lies, they are sins, because designedly con 
trary to truth ; yet only small sins, because they do harm to none ; 
nevertheless of these it is said in the thirteenth of Proverbs, v. 
5. " The just shall hate a lying word." And as St. John says, 
' No lie can be from truth (1 Epist. ii.) but on the contrary, 
as our Saviour tells us by the same apostle, " The devil is the 
master and father of lies : you are of your father the devil," says 
he ; he stood not in truth, because truth is not in him ; when he 
telleth a lie, he speaks of his own, because he is a liar, and the 
father of lies. 

A pernicious lie is what is prejudicial to our neighbor, or dis- 
honors God and religion, or is scandalous ; there are innumerable 
of these, out of malice or ill will, or when men lay the fault on 
one that is innocent, to excuse themselves or a friend that is 
guilty : or when to do one a kindness they prejudice another, 
and worse when they do harm to some, and good to none. In 
trading and dealings in the world there are abundance of these 
lies, and particularly when people demand unjust and deny just 
debts. 

Of these lies it is said in the twelfth chapter of .Proverbs: 
" That lying lips are an abomination to the Lord, but they that 
deal faithfully please him." Of these again, it is said in the 
twenty-first chapter of Revelations: "But as to murderers, for- 
nicators, witches, idolaters, and all liars, they shall have their 
part in the lake which burns with fire and brimstone." Ver. 8 

As to lies that are told only for excusing themselves and others, 
sometimes they may be only oflicious lies, and then not very sin- 
ful ; but often they are pernicious lies, and hinder superiors from 
knowing the truth, whereby offenders may be duly corrected, 
and such remedies applied, that faults may be amended. No 
doubt it is better to tell a lie than to betray an innocent person, 
or to do a greater mischief; because it is better to do the lew 
evil than the greater, yet neither are ; ustifiable 
27* 



318 



ON THE EIGHTH COMMANDMENT. 



But to tell lies to excuse themselves, is to go to the devil foi 
help, and to take shelter under his protection, for he is the father 
of lies. Besides, there is so great a meanness in telling a lie, 
that no person of honor will do it ; and such an unworthiness as 
does not become a Christian, whose duty is rather to suffer a re- 
proof, than ward it by such unwarrantable means. The same 
may be said of equivocations and mental reservations, &c. which 
are all designed to deceive. 

A last sort of bearing false witness is by hypocrisy and dis- 
simulation, for these are lies in actions, as the others are in 
words ; when they are dishonorable to God, prejudicial to our- 
selves or neighbors, they are highly blameable. 

You see here, dear Christians, what bearing false witness is, 
how great a sin, and what ties of restitution it brings upon those 
who entangle themselves in sins of injustice : you may observe 
also the various kinds of this sin, and how many ways one may 
bear false witness. 

A Christian's duty is to avoid all those mean and unwarrant- 
able ways, and to give evidence for truth, and nothing but the 
truth. It was for this Christ says to Pilate, (John xviii. 37.) he 
came into the world. To be his disciples, we must follow his 
steps ; and therefore in all things let our heart and lips agree to 
speak what is fit, and always what is true ; especially when we 
are upon oath : thus only can we hope for the enjoyment of 
eternal truth. 



DISCOURSE II. 

ON THE EIGHTH COMMANDMENT. 

Thou shalt not bear false witness against thy neighbor. — Exod. sr. 

You have seen, dear Christians, what it is to bear false witness, 
and how great a crime, and how many ways it may be committed , 



ON THE EIGHTH COMMANDMENT. 



319 



but as there are no ways more common than by rash judgment, 
I shall therefore proceed to shew you what rash judgment is, and 
when committed. 

Hash judgment, then, 13 committed as often as without sufficient 
evidence we judge to the prejudice of another. If the matter 
be evident, that is if we see a man commit a sin, though it may 
be slander to divulge it, yet there is no sin in concluding with 
ourselves that he has done amiss, for the sin is not in judging, 
but in passing a rash judgment, and condemning a person within 
ourselves, upon weak grounds, or mere suspicions ; such as would 
not move a sober and considerate person to entertain an ill opinion 
of him, but rather to suspend his judgment till farther proof* 
so it is only the credibility of the motives whereupon we build 
our judgments, that justifies and excuses them from being rash. 
I know people are apt to be satisfied with the judgments they 
have passed, when what they judged proves true ; and, on the con- 
trary, suspect them to have been rash, when in effect it proves 
false. But this is a deceitful rule, because there are some verj 
credible that prove false, as there are some incredible things that 
prove true. 

This sin is greater or less, according as the matter whereupon 
we frame our judgments, and the grounds whereon they are 
framed are of greater or less moment ; and then a mortal sin, 
when we judge another to be guilty of a mortal sin, with due 
reflection, and without sufficient evidence. 

Our souls are in no small danger of ruin from these sinp, 
because we are naturally very forward in judging others, and 
presume we have sufficient evidence, when in reality we have not ; 
and the frequent discovery of past mistakes are no warning to 
some people to make them more cautious; but upon the next 
occasion they are as hasty and as positive in censuring others upon 
bare reports, and weak appearances, as if they never had been 
mistaken. 

This sin never appears to the world, and is formed and nursed 



S20 



ON THE EIGHTH COMMANDMENT. 



only in our own breasts ; for if we discover our rash judgments 
to others, they receive a new species, and become then detraction 
and slander : so when you say to yourself upon small appearances, 
or weak motives, such a one has committed a great sin, I am sure 
he is guilty ; or no honest woman would do so or so ; or, had he 
not been a knave, he would have done otherwise by me ; I am 
sure they cannot do so and so without injustice ; or, if you miss 
anything in your house, oh ! such or such a one must have taken 
it, it can be no body else ; or, in fine, when you hear of an injury 
done you, immediately you say to yourself, I am sure it was such 
a one, and they did it maliciously and on purpose ; with an hun- 
dred such like, in all manner of sins, as different passions shall 
suggest. Now, as long as these thoughts are confined to our 
own breasts, and pass no farther, they are only rash judgments, 
but if they once break out of inclosure, and be discovered to 
others, though only your own family, they receive an additional 
malice, and become detraction. 

But suppose they never take air, but die in your own breast, 
where they were bred, even so they are both injurious to your 
neighbor, and injurious to God ; to your neighbor, because they 
murder his reputation in your breast, and destroy in you the good 
opinion you had of him, and as your esteem lessens, charity 
begins to relent and grows cold towards him : and, therefore, 
(says St. Augustin, De amicit. c. 24.) above all things take care 
you admit no suspicions into your mind, because they are the 
poison of friendship. And St. Bonaventure (Tn Stim. am oris. c. 
10.) calls them a secret plague, but very dangerous, because they 
drive God from us, and tear in pieces fraternal charity. No doubt, 
our neighbor has a just title to our esteem, till he forfeits it, and 
this forfeiture appears by clear proofs. And charity also obliges 
us to entertain a favorable opinion of him, till apparent arguments 
svidence the contrary ;. and this also appears from the light of 
nature. You would not have another, without good reason, harbor 
an ill opinion of you ; why should you then, upon less evidence 



ON THE EIGHTH COMMANDMENT. 



321 



harbor an ill opinion of another? Measure them bj yourself, 
and let charity and justice over-rule your thoughts, and never let 
them go farther than you are sure the motives will warrant, and 
bear you out. 

Besides this injustice and uncharitableness to our neighbor, 
rash judgments are also injurious to God ; for by them we usurp 
mat jurisdiction which he assures us he will grant to none. There 
are three tnings which Almighty God declares he reserves for 
himself, and communicates to none, to wit, his own honor, revenge, 
and judgment. Of the first he has assured us by Isaiah, " I, the 
Lord, (says he, c. xlii. 8.) this is my name, I will not give holy 
love to another." The second is delivered both in the Old and 
New Testament : u Brethren, (says St. Paul, Rom. xii. 19.) re- 
venge not yourselves, nor yield to anger ; for it is written, revenge 
ts reserved to me; I will repay." And the third, viz., judg- 
ment, is expressed clearly by the same apostle in several places. 
[ mean not all sorts of judgment, for God, no doubt, has given 
authority to the civil magistrate to judge and condemn malefac- 
tors, but only that judgment whereby men pretend to dive into 
the secrets of hearts, and to conclude from some outward appear- 
ances what the disposition is within ; this he reserves to himself, 
as being the only searcher of hearts, for men's eyes are too weak 
to discover what passes in another's breast. And so St. Paul in 
the fourteenth chapter to the Romans : " Who are those, (says 
he, ver. 4.) that judgeth another man's servant. To his own 
Lord he standeth or falleth." And again to the Christians of 
Corinth : " Judge not before the time, till the Lord come, who 
both will bring to light the hidden things of darkness, and will 
make manifest the counsels of the hearts." Then every one shall 
be censured or justified by the evidence of their own hearts. 
The reason given by the apostle, why we should not judge, is, 
because the things whereon we pass our censures are hidden from 
us, and therefore very uncertain, and only clear to God, who sees 
through all pretences, and discovers truth, though hid in the 



322 



ON THE EIGHTH COMMANDMENT. 



bottom of our hearts ; whoever then takes upon him this office, 
usurps God's right, and infringes upon this prerogative. 

Now, if it be criminal to judge ill of others, when there is some 
appearance of evil, is it not much worse to put an ill construction 
upon things, that in all appearance are good, and to persuade 
ourselves that they are done out of an ill intention, or for human 
respects, vanity, or the like ? This is certainly to enter upon 
God's jurisdiction, and to pretend to know the secrets of hearts, 
and to judge of hidden thoughts. And by this means, as St. 
J ames says, " We become judges full of unjust thoughts." Or 
as Solomon expresses it, " It is to be like those who divine, and 
by vain conjectures would know what they are really ignorant of." 

To judge aright of others in the tribunal of our own hearts, 
we should follow, as near as we can, the method used in courts 
of judicature ; there none are condemned till they be heard, till 
the witnesses and proofs on both sides are duly examined ; till 
each circumstance which may render the fact probable or impro- 
bable, be well weighed, before sentence be given. We should 
observe these rules before we censure others; we should hear 
what they can say for themselves, how they relate the matter, 
and what they can allege in their own justification, before we 
pass our judgment. Daily experience is enough to convince us 
that truth can never be had from one side, there is so much 
malice, partiality, or mistake, at least in ordinary reports, that he 
must be of a very weak judgment who builds upon them, and 
believes that truth can never be had from relations that are 
usually modelled by passion, interest, or prejudice. 

It is enough to give us confusion, to consider that Almightj 
God himself, infinite as he is in knowledge, and to whom nothing 
can be hid, though he saw the sin of our first parents, heard what 
the serpent proposed to Eve, what Eve said to Adam, and how 
both behaved themselves, yet for all that, he asked each of them 
apart, Why didst thou do this? and this doubtless not for want 
of information, but to caution us not to be too forward in censur- 



ON THE EIGHTH COMMANDMENT. 32^ 

ing others, or to let reports or bare appearances move us to settle 
judgment in their disfavor, till we have heard from their moutha 
what they can say in their own defence, or what rational account 
r.hey can give of their proceedings. Again, in the eleventh 
t apter of Genesis, v. 5, when the sons of Adam went about to 
bisrfld the tower of Babel, and to raise a proud monument that 
should reach heaven, God knew what they designed, as well as 
what they did. Now, what does the scripture say? The sacred 
text tells us, (v. 21.) that God came down to see the city and 
the tower before he dispersed the people, and changed their 
language. 

In the eighteenth chapter of the same book, when the cry of 
Sodom and Gomorrah's wickedness grew louder and louder as 
their sins increased, " I will go down, (says Almighty God,) and 
see whether they have completed, in fact, the cry that comes to 
me." If God himself, who has made our bodies and souls, and 
cannot but know all their motions, observes nevertheless this 
method, with what face can we pretend, upon small appearances, 
to judge of the interior of our neighbor, and condemn him within 
ourselves ? If he, to whom alone is reserved the knowledge of 
hearts, and who sounds their bottom, comes down to see and know 
before he judges and condemns ; how rash must we be, to pass 
sentence on others, before we see, or know, or have heard both 
sides, and know what the person censured can say in his own 
defence? We, to whom all things are obscure, and nothing 
manifest, to whom all is doubtful, and little evident, to whom all 
is dark, and little appears to the open day ; God's example in 
this sure should be our caution. 

If a report then is not a sufficient ground for the building of 
a rational judgment, sure we may judge when we see evil with 
our eyes, and hear it with our ears. I have seen this man, or 
that young woman, in a scandalous place at unseasonable hours, 
and in company with those of no good repute : I have heard of 
many ill things this man has done, that he has taken what was 



824 



ON THE EIGHTH COMMANDMENT. 



not his own, and have seen the stolen goods found about him, 
and such like ; certainly, there is no rashness in judging these 
to be ill people. It may be, there is not, generally speaking ; 
but people usually go much farther than the motives they have 
will bear them out ; they see something, and they judge muci 
worse ; they see a mole hill, and they suspect a mountain to be 
behind it ; they see some indiscreet or indecent passage, and they 
imagine it is attended by the worst of evils ; nay, sometimes the 
most virtuous actions are censured for the greatest wickedness ; 
a few examples will make my meaning clear. 

Should you see a handsome young widow put off all her mourn- 
ing, and adorn herself to the best of her skill, with all the finery 
art or nature could afford, and then to go visit and converse with 
a lascivious general all alone in his tent day after day. What 
would you have judged of her ? How would you have censured 
her reputation ? What good design can she possibly have ? And 
yet the fair and virtuous Judith did this, and was extremely in- 
nocent. She was so far from doing amiss, that the scripture tells 
us, Almighty God added to her a particular grace and comeliness, 
over and above what she received from all her rich and gay attire. 
She had no ill, but a good intention to deliver her country by 
the killing of Holofernes, and her just design was blessed with 
success. 

Had you seen Joseph, the patriarch's son, running out of his 
mistress's chamber, as the scripture relates, and heard her cry 
out, and accusing him of a designed rape ; what would you have 
judged of him ? How many reasons would have occurred to you, 
and convinced you of his guilt ? And yet he was far from de- 
serving that censure ; he was accused, because he was innocent, 
and condemned to prison, though he deserved better treatment 

Had you been present when the same Joseph sent his servants 
after his brothers, to whom he had sold some corn, to search foi 
a silver cup, which, he said, he suspected some of them to have 
stolen ; and when found in Benjamin's sack, would not you have 



ON THE EIGHTH COMMANDMENT. 



325 



judged him to have been a thief? and yet he was innocent 
though he could not prove his innocence, the cup being put 
there by another hand, without his knowledge. Or, in fine, had 
you been in the court at Susanna's trial, and heard the two grave 
ftlders of the city swearing positively against her, would not you 
have judged her guilty, as those upon the bench did ? Yet upon 
the rehearing of her cause, and the examination of their testi- 
monies apart, these grave witnesses were found to be malicious 
slanderers, and she a virtuous lady. 

These are so many examples the scripture has recorded for our 
caution, never to be too hasty in judging and censuring others : 
for I am persuaded people seldom have better or more apparent 
grounds to build their judgment upon than these. Can you have 
better reasons to go upon and censure others, than those who saw 
Judith so adorned, and so free with Holofernes? than those whc 
heard Potiphar's wife cry out, and J oseph run away ? than those 
who saw the silver cup taken out of Benjamin's sack ? or heard 
the evidence given by the grave elders at Susanna's trial ? All 
these were false. What assurances then can we have of the 
truth of our judgments, when we go upon less apparent grounds ? 

I will only add one instance more in the persons of the proud 
pharisee and the humble publican. The pharisee saw the publi- 
can at the bottom of the church with his eyes to the ground, his 
hand knocking his breast, and his heart, in all probability raised 
to heaven. What did he say ? Lord, I give thee thanks, that 
I am not an extortioner, an unjust man, or an adulterer, as that 
publican below me. Had not this pharisee' s heart been thorough- 
ly corrupted, he would have said to himself ; see there a good 
creature, one who seems to have the true spirit of a penitent; 
how truly humble and sensible of his fault ! He seems to have 
great confusion for his past sins ; revenges them on himself, by 
knocking his breast, and sues for pardon with an humble and 
contrite heart. And this is the real truth ; but he makes quite 
mother judgment ; because he had been once a publican, he 
23 



326 



ON THE EIGHTH COMMANDMENT. 



judges him to be one still. Do you see that hypocrite, says h« 
bo himself ; he dares not lift up his eyes to heaven, but his hands 
are open enough when there is a bribe to be had, or any thing 
to be extorted from the poor ; he begs for mercy of God, but he 
has no mercy for others ; wo be to those who fall into his hands, 
and have to do with him ; he knocks his breast, but it is as hard 
as iron to his neighbor's wants ; to see him in this posture who 
would not take him for an humble and honest man, and yet you 
shall soon see him in lewd company, and put on another air; 
he gets to the bottom of the temple, but it is only to observe 
others, and to cloak his pride under the appearance of humility, 
as most successful knaves cover their villainy under the mask of 
religion and piety. 

This construction the rash pharisee makes ; but Almighty God 
gives us another idea of the man, and tells us, that he departed 
justified, whilst his bold censurer was condemned for pride and 
rash judgment. What would the pharisee have said of him, had 
he seen him come to the top of the temple, and have taken place 
of him ? Had he seen him in a careless posture, and, instead of 
praying, gazing about, and observing all that past? 

The humble publican judges not so hardly of the pharisee ; he 
looked into himself, and saw enough of his own, not to trouble 
himself with other folk's faults; he had time little enough to 
implore mercy for himself, to lose any in the censorious examin 
of other's lives, who were not under his care. If he observed 
any faults in the pharisee, they put him in mind of more of his 
own, which, as they gave him greater confusion, they increased 
his humility ; so he departed justified, and the censorious pharisee 
condemned. 

St. Francis of Sales, in his chapter of rash judgment, (Part 
III. chap. 28.) advises us never to judge at all ; and, indeed, there 
is nothing got by it, but the gratifying of a censorious humor. 
No doubt, though we judge none, yet we may taka as much pre- 
caution, be as much upon our guard, and arm ourselves against 



ON THE E11HTH COMMANDMENT. 



327 



any fear of surprise or damage in all our dealings with others 
as if they were rogues ; and this is only prudence, and the best 
means to prevent inconveniences. 

What are the causes of rash judgment? St. Thomas (ii. 2. 
q. 60. 2, 3.) assigns three. The first is the depraved disposition 
in him that judges ; because he is conscious of his own frailty and 
wickedness, he upon small appearances imagines others are as ill. 
The Spaniards have a proverb that confirms this rule : Piensa el 
Ladron que todos son de su condition: a robber believes every 
one to be a thief. And the scripture says as much of an idiot : 
" A fool upon the road believes all he meets to be fools like him- 
self." (Eccles. x. 3.) The corruption of our hearts perverts our 
judgment, and we weigh our neighbor's actions in our own false 
scales. To those who look through colored spectacles, red, green, 
or yellow, all things they see seem red, green, or yellow ; so those 
who look at others through their own passions, make them look 
like themselves. Pride made the pharisee judge ill of, and look 
contemptibly upon the publican. Pride makes us see a mote in 
another's eye, when we cannot observe a beam in our own. Some 
love to dwell on another's imperfections, to take afterwards a 
greater gust in their own supposed qualifications ; and this seems 
also the pharisee's case. And some flatter themselves, and calm 
all remorse, by thinking others as wicked as themselves, in those 
things wherein they are most failing; others are forward in 
judging, to be thought wise, and to understand mankind. Some 
again are of a harsh and rough nature, and as the prophet Amos 
says, " turn judgment into wormwood ;" generally judging their 
neighbor with bitterness and rigor. In fine, knaves are apt to 
judge others to be unjust, and all vice generally measures others 
by itself. 

Secondly. Rash judgments proceed from the ill disposition 
of our heart towards another, from envy, jealousy, or some secret 
aversion ; for as we easily believe what we would have, so, where 
we have a dislike, we find something to blame in all they do, and 



328 



ON THE EIGHTH COMJ CANDMENT, 



interpret their actions in the worst sense, if we have never so 
little light to give color to the construction we make ; for as we 
take all in good part that is done by our friends, and we find a 
hundred excuses to palliate and lessen the faults of those we love 
and affect, (unless where jealousy intervenes,) so we usually find 
as many reasons to censure and condemn the actions of those we 
do not affect : so the same action, with the same circumstances, 
shall appear different in those we have, or have no kindness for; 
so we commonly say, some had better steal than others look over 
the hedge. 

The third cause of rash judgment is a long experience. Be- 
cause we have known persons to have been ungodly a long time, 
we judge them to be always so. Upon this account the pharisee 
judged ill of the publican ; because he had been a sinner, he 
judged him so still. And thus, Simon, another pharisee, censured 
the penitent Magdalen ; because she had led an ill life, he judged 
she still persevered in the same, notwithstanding the visible signs 
of amendment. Besides these three causes — 

Some judge ill upon silly and superstitious motives. Thus, 
when the people of Malta saw a viper hanging about St. Paul's 
hand, (Acts xxviii. 3, 4, 5, 6.) they judged him to be a murderer j 
and upon his flinging it off, and receiving no harm, they judged 
him to be a God. 

The first remedy against this sin, is generally to suspend our 
judgments till further evidence, as we usually do when our friends 
are concerned. Be not too hasty you cry, let us hear what they 
can say for themselves. Though the matter appears but ill, you 
know not how it will be represented by the other party. And to 
do this we have a powerful motive, from the promise of Christ, 
set down in St. Luke, (vi. 37.) " Judge not, and you shall not be 
judged ; condemn not, and you shall not be condemned." 

How great is God's goodness to put our judgment in our own 
bands, and to engage himself not to enter into judgment with us, 
provided we judge not others! Censure not, therefore, with 



ON THE EIGHTH COMMANDMENT. 



329 



harshness, and without compassion, even when the fault is evident ; 
but consider human frailty, and what we ourselves might have 
done, had the same temptation assaulted us in the like circum- 
stance. We are generally too apt to blame vice in others, and 
ready enough to give it quarter, and excuse worse in ourselves. 
Certainly it is a great badness to provoke the divine vengeance 
against ourselves, through our harshness to our neighbor, when 
we may render our judge favorable to us, by our sweetness and 
compassion towards others. 

Secondly. If our pride (as it is but too often) be the occasion 
of our judging rashly, as it was in the pharisee, let us check it 
by a profound humility, calling to mind that the humble publican, 
after all his sins, went justified out of the temple : whilst the 
censorious pharisee was condemned with all his virtue, his prayers, 
his fasts, his alms, &c. When we judge others by ourselves, and 
measure their wickedness by the corruption of our own heart, it 
is pride certainly holds the scales of justice. Were we truly 
humble, we should be charitable ; and charity never thinks evil ; 
were we truly humble, the appearance of other's faults would be 
only so many monitors to us, to put us in mind of our own. 
Were we truly humble, we should find business and confusion 
enough in our own consciences, like the publican, without busying 
our heads with others. It is an idle curiosity, the daughter of 
pride, that puts us upon the examination of other's behavior, 
unless we have the charge of others upon our hands, as children, 
servants, and the like. Then, indeed, it is our duty to have a 
watchful eye over them ; because we are accountable to God for 
their behavior, as St. Paul assures us. 

Thirdly. We must not build too much upon appearances, 
especially when the person we are inclined to censure in our own 
minds, has hitherto the repute of honesty, and untainted reputa- 
tion. The innocency of Judith, of Joseph, of Susannah, of 
Benjamin, and thousands of others, are warning enough to check 
28* 



S30 



ON THE EIGHTH COMMANDMENT. 



our forwardness, in presuming we have sufficient evidence, when 

In reality we have not. 

The last advice is to frame as many excuses for every one we 
are tempted to censure, as we usually do for our friends when the 
case is theirs. If you cannot possibly deny the fact, excuse the 
intention, believe it proceeded out of ignorance, surprise, or in- 
advertence, &c, or what comes home to us all, make as favorably 
a construction of others, as you would have them make of you, 
in that or the like circumstance. 

As to suspicions, they are generally veniai, or more pardon- 
able sins, at least when they go no farther than our own thoughts, 
as St. Augustin and St. Thomas teach, and justified also upon 
less appearances. Clearer proofs being necessary to warrant a 
positive judgment than a suspicion ; for while we only suspect, 
we do not destroy our neighbor's reputation within us, but only 
lessen it. Besides, they are occasioned rather through constitu- 
tion and temper than malice. As to doubtful actions, where the 
motives on both sides are equal, and we have as many and con- 
vincing reasons to think them good, as we have to judge them 
bad; these we are obliged to take, and interpret in the most 
favorable sense ; for if we will judge, we ought to judge well of 
ethers, till we have sufficient evidence to the contrary. 

Here, dear Christians, I have given you a clear and full account 
of the sin of rash judgment, its causes, and its remedies. Be 
careful, then, to censure none, at least without sufficient evidence, 
apparent and convincing reasons. Remember what Christ says : 
" Judge not, and you shall not be judged." (Luke vi. 37.) And 
be cautious also to give no occasion to others to censuring you. 
Thus, instead of doing yourself and them a prejudice, you will 
contribute to save theirs, as well as your own souls. 



I 



ON THE NINTH AND TENTH COMMANDMENTS. 331 



DISCOURSE I. 

ON THE NINTH AND TENTH COMMANDMENTS. 

hou shalt not desire thy neighbor's wife: Thou shalt not covet thy neighboi'i 
goods.— Exod. xx. 17. 

By the five last mentioned commandments, that regard our 
neighbor, Almighty God, as it were by so many ramparts, pro- 
tects our lives and fortunes from any unjust invasion, and provides 
that we be no ways injured in our person, reputation, or goods. 
Now, by these two last commandments, which conclude the 
decalogue, he takes care we injure not ourselves. For though 
by evil desires only we do not usually prejudice our neighbor, 
since they neither break bones, nor rob him of his goods, yet we 
much prejudice ourselves ; for thereby robbing ourselves of grace 
and innocence, like self-murderers, we bring death and ruin upon 
our own souls. 

Besides, these commandments are also as a strong barrier for 
our neighbor's security : for the remoter we are from wishing him 
any evil, or what may be to his prejudice, the farther we are from 
doing it ; and such as do not covet his goods will never rob him 
of them. They strike at the root of all our corrupt inclinations : 
and if punctually observed, would quite extirpate the evil. 

In these two last precepts we find the desires of evil to be for- 
bid ; and particularly such as relate to impurity and injustice. 
" Thou shalt not desire thy neighbor's wife : Thou shalt not covet 
thy neighbors goods." And are not the desires of other sins 
forbid as well as these ? Yes, no doubt ; for they have no priv- 
ilege above these, and are never lawful to be done. Thus, as we 
cannot lawfully commit murder, so we cannot without a crime, 
desire any one's death ; and as we ought not to bear false witness, 
bo we cannot intend or design to do it. 

Why are not then the desires of other sins as expressly forbid 



332 ON THE NINTH AND TENTH COMMANDMENTS. 



as these ? The reason is, because we are much more inclined fcc 
these, than to any of the others. There is a great propensity in 
nature to sins of impurity, and a strange eagerness after riches ; 
but we are not so prone to murder, to perjury, or to bear false 
witness : we naturally have a horror of these crimes ; and it is 
usually a covetous humor that promotes and leads us into such 
wickedness. It was therefore, very proper, that the desires of 
these sins, which meet with so much encouragement from a cor- 
rupt nature, should be expressly forbid, that the actions might 
be utterly banished, and not so much as thought on. 

Concupiscence, in the largest sense, or depraved desires, are 
the great incentives to vice ; we commit no evil, but out of the 
desire either of pleasure, of money, or of honor. And so St. 
John expresses it, " All that is in the world is the concupiscence 
of the flesh, concupiscence of the eyes, and the pride of life." 1 
Epist. ii. 16. 

The desire of what others have, and a repining at their pros- 
perity, causes envy ; and envy leads to detractiou, calumny, rash 
judgment, &c. Nor is there any false witness, treachery, or the 
like, but what is usually procured by money. Or tell me, what 
is it that sets people upon attempting privately another's life ? Is 
it not with greater security to get what they have, or to remove an 
obstacle to their pleasure or honor? The same reason moves 
children to slight their parents, to hate them, or wish their deaths. 
Is it not the desire of gain, that makes some people employ a 
greater part of Sundays and holidays in servile work ? Or a love 
of pleasure that moves others to invert and mispend those festi- 
vals ? In fine, it is usually one of those passions that takes care- 
less Christians off from the service of God, and extinguishes 
charity. 

Were then the desires that are forbid by these two last com- 
mandments banished our hearts, we might with ease keep the 
other eight. It was then with great reason Almighty God gave 
us a double precept to suppress them. 



ON THE NINTH AND TENTH COMMANDMENTS. 333 



There are three degrees in sins of thought, and all mortal sins 
in weighty matters. First, a simple, yet voluntary complaisance, 
or pleasure in what is evil. Secondly, a desire of the evil. 
Thirdly, a contriving or going about to commit the evil. A 
simple complaisance is, when a person takes delight, and volun- 
tarily pleases himself with thinking on some sinful object, with- 
out either desiring or designing to commit the wickedness that 
pleases him by any exterior action. A desire goes farther and 
is completed, when a person not only takes delight in what is 
sinful, but also wishes he had the opportunity, convenience, or 
such a concurrence of circumstances, that he might commit it. 
A contriving of the evil is, when he uses ways and means, and 
goes about to execute the evil desires of his heart. Each of these 
three degrees, T say, are mortal sins ; the first least wicked, and 
the last most criminal. 

These may happen in any sin whatever, and against any of 
the commandments of God, but most usually in sins of impurity 
injustice, revenge and pride. In sins of impurity, amongst such 
as are wantonly inclined, there are those who content themselves 
with entertaining the thoughts that are agreeable to corrupt 
nature, without desiring to execute them, not for the fear of God, 
but upon some human respects, the fear of what may be the con- 
sequence. Others are bolder in wickedness, and not only please 
themselves with the thoughts of it, but desire to commit it ; but 
yet are not so bent upon it, as to contrive the execution. And 
still there are those who have cast off the shame of the world, as 
well as the fear of God, and aim at nothing more than to satisfy 
the desires of their hearts, so seek occasions to complete them. 

As to sins of injustice in thought, they may be committed 
when a person has in his eye a considerable advantage, or a way 
to make his fortune, though unwarrantably, and to the prejudice 
of others, yet he is pleased with the unjust proposal ; and seldom 
stops here, but is carried to wish and desire what suits so much 
with his interest, though not with his conscience ; and having 



334 ON THE NINTH AND TENTH COMMANDMENTS. 



mastered all sense of right and wrong, he makes it his businesi 
to contrive and compass his unjust designs whilst he sees a fair 
opportunity. 

In revenge, when he takes delight and pleases himself in the 
evil that befalls, or may befall his enemy, or such as he does not 
affect. And he becomes more criminal, when in his heart he 
wishes some mischief, misfortune, disappointment, or that some 
evil may fall upon them, or that he may not prosper in what he 
undertakes ; or worst of all when he contrives and designs some 
mischief against him, &c. 

They sin in pride, when, like Lucifer, they take a vain com- 
plaisance in themselves, for some perfection or qualification they 
seem to have. From this they go a step farther, and desire to 
be esteemed by others for what they value in themselves ; and, in 
fine, have many indirect contrivances to gain esteem and applause. 
The like may be said of all other sins, wherein persons ought 
carefully to examine themselves. 

I am satisfied there are many in a double ignorance as to sins 
of thought. First, they either take them to be no sins, unless 
they be followed by actions ; or secondly, if they do, they imagine 
they are not near so criminal as the sins of action. For example, 
a person out of sloth designs to miss mass upon a Sunday or holi- 
day ; or what is the same, resolves upon some impertinent business 
or diversion, that is inconsistent with his obligation, but after- 
wards repenting himself of his wicked resolution, puts all by and 
carefully hears mass ; that done, he never dreams of any fault he 
has committed. Had he really missed mass &s he intended, he 
would have thought himself guilty of a great fault, but only re- 
solving to miss, and not missing, he troubles not his head with 
the apprehensions of a crime : and the like in other sins, where 
people resolve upon the wickedness, but change their minds 
before the execution, and comply with their duty. No doubt, 
dear Christians, it is better to comply late, than not at all ; yet, 
however, that very moment he consented to omit his duty, or 



ON THE NINTH AND TENTH COMMANDMENTS. 335 



tot>* pleasure in, or designed to do what In itself was criminal, 
that same moment he committed a mortal sin, continued in the 
evil disposition, the greater his, and the longer the crime. 

Besides, you must not imagine that sins of thought are much 
less criminal than sins of action ; for the whole essential malice 
of sin is completed in the soul, that is, in the will, which is its 
sole free power to do good and evil, and only can offend ; the 
exterior action is but the execution of what the will has resolved 
upon, and already consented to. Those who make any other 
judgment of sin, erroneously measure the greatness of it by what 
in reality is no sin at all ; they weigh its enormity by the infamy, 
shame, or worldly inconveniencies it brings upon the offender ; 
thus sins of action would be great, and those of thought none at 
all. But these are false weights, and in themselves no fault, but 
only the consequences of a fault. 

But we must judge of sin by the opposition it has to the will 
of God, and the eternal shame and miseries it draws upon both 
soul and body. Now, it is our will only that can oppose the will 
of God, because free in its choice to obey or disobey, to submit to, 
or oppose his divine will ; and therefore, it is by sins of thought 
that we offend God, and rob our souls of all that is valuable ii 
heaven or earth, of God himself. 

Whilst we live in innocence, and in the state of grace, ou* 
souls are the temples of the Holy Ghost; God himself dwells 
therein ; but we no sooner consent to an evil thought, that is, a 
mortal sin, (and all such are mortal sins of action) I say, the 
will no sooner consents, but that very moment the Holy Ghost 
is expelled, and forsakes that soul, and at the same time the devil 
enters in and takes possession. By losing God we lose all that 
is desirable, we lose our title to heaven, and the kind and fatherly 
protection of our God. By receiving the devil, we gain as just 
a title to hell as any damned soul that is there. Then we are 
no more the children of God, and heirs of bliss, but the slaves 
of hell, and liable to an eternity of miseries ; and if death sui 



336 ON THE NINTH AND TENTH COMMANDMENTS. 



prises us in that deplorable state, we are lost for ever, without 
hopes of ever seeing the face of God, or ever being released frona 
the extremity of endless woes. 

It is true, we are made of body and soul, but our soul is the 
far nobler part, whereby we are raised above sensitive animals, 
and even capable to know, love, and enjoy God.! It is, therefore, 
from the affections of this soul to or against him, according or 
contrary to his will, that he measures our merit, or our guilt. 
As our thoughts appear not to the world, so they neither create 
shame to us, nor damage to our neighbor ; but being clear and 
open to the eyes of God, who is the searcher of hearts, he sees 
and approves of the good, and hates the evil disposition of our 
wills and cannot but punish what he hates. 

But to descend from generals to particulars, let us considei 
what desires are forbid by each of those commandments we now 
speak of. By the ninth, Thou shalt not desire thy neighbor's 
wife. By this, in the first place, are forbid, not only all desires 
of adultery, but also under this head are prohibited all manner 
of impure thoughts or representations, in regard of any person 
whatever ; and, in a word, all carnal delight, either in regard of 
themselves or others, except only in the state of marriage, and 
which is limited, and allowed to their own wives and husbands 
only ; for if they give liberty to their thoughts to wander, and 
fix upon any other person at any time, no doubt they transgress 
this commandment ; and not only by desires, but also by a vol- 
untary complaisance in the impure representation or thought. 

Secondly. It is forbid to desire our neighbor's wife, not only 
in a wicked way, as I have said, but also to desire to have her 
in a lawful marriage ; because this cannot be effected but by a 
dissolution of the present marriage, which amongst Christians 
cannot be but by the death of the husband. To desire her then 
in marriage, is in effect to wish her husband's death. Besides, 
were these desires permitted, they would lead naturally to adul 
tery, or murder, and sometimes both, and it may be, happen but 



ON THE NINTH AND TENTH COMMANDMENTS. 337 



too often in the world. Since we find it in King David, wno v 
after he had desired Uriah's wife, not only fell into adultery, but 
likewise murdered her husband. 

There was more reason for this prohibition, upon some account 
in the old law, than in the new, because then it was permitted 
the husband upon a dislike, to turn away his lawful wife, and 
she thus dismissed, might marry another husband. So those 
who desired other men's wives, solicited them to be morose, un- 
easy, and disobliging to their hasbands ; thus to give an occasion 
to a divorce, that so they might afterwards enjoy them in mar- 
riage. What is said here of desiring another's wife, is under- 
stood of coveting another's husband for the same reason. 

Thirdly. It is also unlawful to desire those in marriage, whom 
they know to be already betrothed, or promised in marriage to 
another ; for as neither party thus espoused can lawfully depart 
from their promise, but upon a mutual release, so it is not lawful 
to desire to marry any one who is under that obligation. 

In fine, it is criminal to desire in marriage a person that is 
consecrated to God by solemn vow or profession ; for this spiritual 
marriage can never be dissolved, and therefore, in all circum- 
stances, it cannot but be an injury to the divine spouse. 

As to the tenth and last commandment, Thou shalt not covet 

thy neighbor's goods, it is plain all desiring of what belongs to 

others is expressly forbid, unless it be in a lawful way, as by 

buying it at a just price with the free consent of the owner, and 

the like. It is certain every one ought to be content with his 

present circumstances, with what God has bestowed upon him, or 

what he can justly claim by his industry, or any lawful means, 

without injuring any. As long as we have meat, drink, and 

clothes, with these we ought to be content ; for they that desire 

to be rich, fall into temptation and the snares of the devil, and 

into many unprofitable and hurtful desires, which plunge men 

into destruction and perdition. For, " The root of all evil," says 

Paul, "is covetousness." Whenever our desires go beyond 
29 



538 ON THE NINTH AND TENTH COMMANDMENTS. 



the bounds of necessity and inconvenience, though in a lawful 
way, no doubt we give way to a corrupt, and (it may be) the 
most dangerous inclination of our nature. For first, all other 
passions are sometimes satisfied, at least for a time, but this never ; 
for the more people have, the more they would have. This is 
one of the daughters of the insatiable leech Solomon mentions 
in his Proverbs, (chap. xxx. 15.) that cries continually, Bring, 
bring, and is never content with all that is brought. Secondly, 
all other corrupt inclinations decay, and are lessened with time 
and age ; but this improves and increases with years, and unless 
mastered by virtue in time, never dies but with us : and then, as 
St Paul says, plunges us into perdition. Thirdly, other vices 
appear like themselves, and have the countenance of evil, and are 
known by it ; so when through frailty men yield to them, they 
do amiss, and often repent for it and amend. But covetousness 
disguises itself, and puts on the mask of virtue, and appears in 
the dress of moderation, temperance, frugality, providence, and a 
hundred such like ; so those who are really guilty of it, hardly 
know it, but willingly mistake it for a virtue. For what covetous 
man is there that believes he is covetous ? And thus they live, 
and thus they die, and so are insensibly, as I may say, plunged 
into perdition 

Secondly. They break this commandment, who desire to steal, 
cheat, over-reach, or any way to injure their neighbor. So he 
who desires or designs to cheat a private person, or the public ; 
he who intends to rob, or commit sacrilege ; who aims to cheat 
in weight, measure, or reckoning ; in buying, selling, gaming, 
&c, who desire to buy stolen goods, or to keep to themselves 
what they accidentally find ; who are desirous to make an advan- 
tage of the ignorance, inadvertence, indiscretion, or necessity of a 
seller, and so to have goods at an under rate ; who are unwilling 
to pay just debts, or desire to borrow more than they can pay ; 
who unwillingly discharge the duties of their respective employ- 
ments, and never care to be faithful in what they have undertaken 



ON THE NINTH AND TENTH COMMANDMENTS. 



339 



and are paid for, but when forced, or over-awed to it, with many 
more of the like nature, all break this commandment. 

Where people do an ill thing once, they may be intended, 
designed, or desired to do it an hundred times, and yet have no 
scruple, where their designs had not the effect : where they cheat 
once in gaming, they intend it often, and yet trouble their heads 
as little with their evil designs, as if God saw not into their 
hearts. 

Thirdly. They break this commandment, who, for their own 
gain and advantage, wish calamities and inconveniences to another. 
Thus sin all those, who wish for scarcity of things, and dearness 
of provisions, because they have a quantity to sell. Secondly — 
Those also sin grievously, who wish others to be in a pressing 
want, that they may make a property of them, either in selling 
to them what they want, or buying of them what they must part 
with. Thirdly — Who wish for war, to enhance commodities to 
an extraordinary rate ; and thus also soldiers sin, who wish for it 
to have the conveniency of plunder. Fourthly — Those physicians 
sin, who wish for a sickly time, because it will prove their harvest 
and lawyers who wish for contentions and law-suits, because they 
fill their pockets. Fifthly — All those traders sin, who endeavor 
to monopolise goods, that they may sell them again at their own 
rate ; and who grieve at plenty, and the number of sellers whereby 
commodities, especially necessaries for life and subsistence, grow 
cheaper. In fine, all those break this commandment, who wish 
their own gain and advantage, through other people's wants, 
losses, or damage ; for all these are evidently against charity. 

Fourthly, and lastly. They break this commandment, who too 
eagerly desire and keep their own ; who become very uneasy, and 
much troubled at every accident or loss ; this shews they set their 
hearts upon what they have, contrary to the command of God. 
u If riches abound, set not your heart upon them," says the divine 
psalmist. (Psalm lxi. 11.) And they also sin grievously, who 
live as if they had lost all confidence in providence, and seem to 



340 ON THE NINTH AND TENTH COMMANDMENTS. 



place more security in money, than in God's provision. And 
thus they invert all order, and become men of riches, as the 
scripture terms them, and not the riches of men. 

You see, dear Christians, how we sin by thoughts as grievously, 
in a manner, as by actions, in the sight of God ; and how many 
ways you may offend against the ninth commandment. Thou 
shalt not desire thy neighbor's wife. And how many ways against 
the tenth, Thou shalt not covet thy neighbor's goods, his ox, his 
ass, his house, or his servant; which is understood not only of 
slaves, but of hired servants ; these we are not to desire contrary 
to our neighbor's inclination or convenience, as is expressed in 
the catechism of the council of Trent. 

We should look upon all those things which God forbids, as if 
they were impossible, and then we should never desire them ; for 
though they be not so in reality, yet, if we commit them, we 
know it is impossible to avoid the vengeance of God. " Alas !" 
as St. Paul says, " the time is short, it remain eth that they who 
have wives, be as if they had none ; they that weep, as though 
they wept not ; they that rejoice, as if they rejoiced not ; and 
they that buy, as though they possessed not ; and they that use 
this world, as if they used it not ; for the fashion of this world 
passeth away." (1 Cor. vii.) And concludes, " I would have 
you to be without solicitude." Again he tells us, " The desire 
of riches leads into the devil's snare, and into damnation." It is 
also the command of our Saviour, to renounce all we have, in 
affection, if we will follow him. " He that will come after me, 
let him renounce his father and mother, his wife, his children, 
and all that he has, that he may love God alone, and his creatures 
only in him, and for him." We must, therefore, moderate all 
our desires, excepting those of pleasing and serving God, which, 
if regular, can never be too eager, the improvement whereof is 
what we ought daily to endeavor. 



THE CONCLUSION OR FINAL DISCOURSE. 



341 



THE CONCLUSION, OR FINAL DISCOURSE. 

Having finished the explanation of the Ten Commandments, 
wherein I have shewn you the most important duties of a Chris- 
tian, and the most usual failings to which we are subject, I shall 
conclude in laying before you the root of all our miscarriages in 
the practice of virtue, and what insensibly leads us into all those 
evil practices, of which each finds himself guilty, which is the 
love of ourselves. As it is an advanced step towards a cure, to 
know the real and true cause of the distemper, for then proper 
remedies may be applied ; so it is no small help to virtue, and 
the keeping of God's commandments, to know what is the real 
cause of our breaking of them, that we may, by proper means, 
root it out of our hearts. 

No doubt, dear Christians, self-love is a great sin ; because, as 
our Saviour says, it is the eternal ruin of our souls : " He that 
loveth his life, (says he,) shall lose it ; and he that hateth his 
life in this world keepeth it unto life eternal." (John xii. 25.) 
But not to alarm pious souls to no purpose with unreasonable 
apprehensions, we must distinguish two sorts of the love of our- 
selves : the one, according to nature, directed by reason and 
charity ; the other, according to our corrupted nature, governed 
by passion. 

The first is commendable, and a virtue, and it is of this our 
Saviour speaks, when he assigns it for the model we must follow 
in loving our neighbor: Thou shall love thy neighbor as thyself. 
This love, I say, is commendable and innocent; for what is given 
us as a rule to work out our salvation by, cannot but be such. 

The second sort of the love of ourselves, which is built upon 
the corrupt inclinations of our nature, and the pernicious maxima 
of the world, moves us to refer all to ourselves ; and in all wc 
Bay and do, to look no farther than our own interest or pleasure, 
or some vain and worldly ends : of this it is Christ says, " He 



342 



THE CONCLUSION, OR FINAL DISCOURSE. 



that loveth his life shall lose it and, therefore* ft cannot but b« 
a great sin. 

This love, in some, is a vain and ambitious inclination, that 
does all, not for God's honor and glory, but their own ; not to 
please him, but themselves ; in others, it is an interested and 
mercenary love, that is not at all concerned what others suffer in 
their liberty, in their rest, in their goods, their reputation, or tho 
like, provided they find their account in it. Sometimes it is a 
politic kind of love, that is altogether governed by worldly 
respects, and so makes all serve to this end. Other times it is a 
sensual love, and seeks only its own ease and pleasure; and 
though to come at this it often meets with difficulties, yet these 
difficulties are pleasures when they drive at, and contribute to 
gain the end they aim at. In fine, it is self-love, when they 
endeavor to gratify some corrupt inclination of their own, though 
at the expense of their neighbor's reputation, interest, ease, or 
convenience ; or when they are uneasy and troubled at every 
disappointment, when matters succeed not according to their wish. 
This self-love is not only a sin in itself, but also the root and 
cause of most, if not all the sins we commit : " for all seek their 
own," says St. Paul, "and not what is Jesus Christ." 

As to this self-love, let us, with no small apprehension, see and 
observe what Christ has delivered to us in the gospel. Of all 
the instructions this divine master has given us upon this subject, 
I shall only observe to you one, which is set down by two evan- 
gelists, St. Matthew and St. Luke. Christ said unto all, says 
St. Luke, " If any one will come after me, let him deny himself, 
and take up his cross daily, and follow me." (Luke ix. 23.) 
St. Matthew repeats the same. (Matt. xvi. 24.) From these 
clear and express words of our Saviour, I shall make two or three 
reflections. 

First. We must follow Christ : " He that will come after me," 
says the Saviour of our souls. To follow him, dear Christians, 
it is not to walk step by step after him, but to imitate him in his 



THE CONCLUSION j OR FINAL DISCOURSE 343 

life and actions*; to practice what he teaches, and to do what he 
does. As therefore, those, who observe what he has commanded, 
cannot but be agreeable to him, and live in the state of grace ; 
so those who regard not what he taught, nor follow what he 
practised, cannot but remain in the state of sin. 

Now, to follow Christ, the first thing that is to be done, (for no 
doubt there are a great many others that depend upon this,) the 
first thing, I say, is to renounce ourselves ; " let him deny himself f 
that is, in what we do, we must forget ourselves, we must distrust 
ourselves, we must despise ourselves, and, in a word, we must 
oppose all the corrupt inclinations of our nature ; which, in 
reality, are general, though often with a greater bent to one thing 
than another. Whoever, therefore, suffers this self-love to live, 
to act, and to rule in their hearts, follow not Christ, and not 
following him, they cannot but remain in sin. 

You will pray, (you say,) you will fast, you will give alms, and 
you will mortify yourself ; all this is very good, but you are not 
to begin here ; you may fast, and still follow your own inclinations, 
and your fast will not be acceptable to God ; because, as the 
prophet says, in your fast is found your own will. And the same 
self-love may have its share in, and accompany your prayers, 
your alms, and your mortifications. The first thing then that 
you are to do, that every thing else may be acceptable to God, is 
to mortify your disorderly inclinations, and to oppose self-love in 
all its ways. If this were not necessary, I would tell you, gratify 
your inclinations, follow the affections of your heart, and seek 
yourself in all you do. Yes, but since Christ has declared the 
contrary, and assured us, that to come after him is to renounce 
ourselves ; and since his orders are set down, word by word, by 
two faithful evangelists, two faithful secretaries, St Matthew and 
St. Luke, we cannot doubt of the truth. 

But to whom did Christ say this ? It may be, it was only to 
his apostles, or to some few chosen ones, whom he designed to 
raifle to some eminent degree of perfection. Though St. Matthew 



844 THE CONCLUSION; OR FINAL DISCOURSE. 



does not resolve this query, yet St. Luke expressly declares hi 
spoke it to all, Dicebat enim ad omnes, (chap. ix. 23.) to all per- 
sons, by what state, quality, or condition soever they are distin- 
guished ; to the married and unmarried, to the poor and to the 
rich ; to the great ones, as well as those of a meaner condition ; 
to the sick and to the healthful, to young and old. It is to all, 
says St. Augustin, (Horn. 47. de divers.) without distinction, 
that he speaks : the married cannot say, it is to you, virgins, 
that he speaks, and not to us. The laity cannot say, it is to you, 
churchmen, that he delivers this precept, and not to us; it is 
you he obliges to renounce yourselves, we have our liberty to 
follow our inclinations. No ; Christ speaks to all, without ex- 
ception of persons, without privilege of condition, or without 
distinction of sex or state. He said unto all, " If any one will 
come after me, let him deny himself, and take up his cross daily, 
and follow me." It was to the whole world he spoke, all must 
renounce themselves, and fight against the corrupt inclinations 
of their nature. 

We may likewise make a third reflection, and it will not be an 
impertinent remark on these words, " If any one will come after 
me." He that says, if, seems to doubt of the good-will or dis- 
position of another ; he that says, if seems to leave us to our 
liberty ; he that says, if seems to put a condition, " if any one 
will come after me." Lord, do you doubt of our will ? Is it 
not you that call upon the lame to heal them, the sick to cure 
them, the sorrowful to comfort them, the oppressed to ease them, 
and the miserable to give them relief? Will any one refuse to 
come to you ? No, dear Christians. 

But it is one thing to come to Christ, and another to come 
after Christ. To go to Christ, is to go to glory, but to go after 
Christ is to go to ignominy ; to go to him, is to go to pleasure, 
but to go after him, is to go to sorrow ; to go to him, is. to go to 
a crown ; to go after him, is to go to a battle, and to fight ; to 
go to him, is to receive the reward of our labors ; but to go afte? 



THE CONCLUSION, OR FINAL DISCOURSE. 



345 



him, is to bear our cross ; that we may receive the reward. Christ 
then has reason to say, " If any one will come after me," for the 
number, I fear, is but small that truly desire to follow him ; and, 
therefore, says not, if many but if any one will follow me : he 
forces none, but leaves all to their liberty to follow, or not to 
follow him, to love, or not to love him. And if there be any one 
who resolves to go after him, that he may at last come to him. 
there is a condition to which he must submit ; what is that ? He 
must renounce himself, and take up his cross daily ; for as we 
daily carry a corrupted nature about with us, we have daily trials 
and occasions, wherein we must renounce and oppose it ; and it is 
only by this renouncing, this abandoning, this sacrifice of our- 
selves, that we can work out our salvation ; this is the abridg- 
ment of the whole gospel, and all Christianity, and our whole 
iuty in miniature. But would you know the reason of this, why 
we are to renounce ourselves ? I will tell you, dear Christians. 

The reason is, the corruption of our nature ; for had we, in 
paradise, preserved the innocence, and persevered in the grace 
which God gave us with our being, we should have had no oppo- 
sition in virtue, nor no disorderly affections in our nature, but all 
our inclinations would have tended to good, and rested in God, 
his good will and pleasure would have been our only aim. But 
by sin, losing this grace, we lost this beautiful order, the subor- 
dination of our passions to reason, and of our reason to God ; so 
vice stepped in and became a second nature, and, regardless of 
reason and of God's commandments, draws all to itself. 

This we call self-love, and as opposite to the love of God, as 
white is to black, day to night, and good to evil. The love of 
God comes from the Holy Ghost : " The charity of God," says 
the apostle, " is poured forth in our hearts by the Holy Ghost, 
who is given to us ;" (Rom. v. 3 ) but the love of ourselves 
comes from the devil. "You are cf your father the devil," says 
Cnrist to the perverse Jews, " and the desires of your father you 
will do." (John viii. 44.) Now, nothing corrects this vicious 



346 THE CONCLUSION, OR FINAL DISCOURSE. 

nature but the grace of our Kedeemer, whereby we are enabled t« 
iove God more than ourselves, and to prefer his will before our 
own. 

Thos^ who truly love God, refer all the goods they possess, 
whether of grace, nature, or fortune, to him; what they say, 
what they do, and what they think, is to promote his honor, ad- 
vance his interest, and to do his will. And as to sufferings, they 
accept of all that befalls them, from what hand soever it comes, 
with a contented mind, and a resigned will ; because they are 
God's appointment. This is contrary to the corruption of our 
nature : but it is according to reason, the perfection of our nature. 
For on the one side, it is reasonable to refer all to him, from 
whence all comes, and to employ all in his only service, who gave 
all to us. And on the other, when he is pleased to disappoint us 
tf what we hope to bave, or take from us what we have, it is fit 
we should submit to his appointments, and allow him, without 
murmuring, to dispose of his own as he judges best. 

Thus the rich, who truly fear God, refer the use of all they 
possess to him ; and thus the poor and pious laborer offers his toil 
and pains to him who chiefly employs him ; and though he 
heartily desires the success of his endeavors, yet if it happen 
contrary, he is resigned, because he knows God's will is fulfilled 
in his disappointments ; and this pious disposition carries him 
through all the various circumstances of his life. 

Those who love themselves, have no farther aim in what they 
say, do, or think, than their own praise, their own interest, or 
their own pleasure ; when they gain this end, they are content ; 
but when disappointed, they fret, are uneasy, and much troubled, 
because it was not for God, but themselves, they labored ; and 
\his great uneasiness is a clear proof of it. 

Thus it is for himself the covetous man heaps up riches ; it i& 
for himself the lascivious person seeks his pleasure ; it is for him- 
self the ambitious man endeavors to grow great ; and it is for 
himself the worldling sweats and toils, and not for God. From 



THE CONCLUSION, OR FINAL DISCOURSE. 



347 



hence proceeds an insatiable avarice ; from hence a boundless 
ambition ; from hence a libertine's life ; from hence the ungov- 
erned desires of rule and dominion ; from hence innumerable 
injustices and cruelties ; from hence treachery, perjury, and vil- 
lanies ; from hence jealousy and impiety, treason and sacrilege, 
with many other crimes, St. Paul reckons up in his second epistle 
to Timothy. 

But self-love does not only reign amongst great ones, for it is 
universally entertained, and even by those of the lowest rank ; it 
lives in cottages as well as courts, and is followed by those of 
the meanest, as well as of the highest quality. From whence 
comes all our uneasiness and trouble; is it not from self-love? 
We are not content with the will of God. All our repining 
thoughts at other's advantages, is it not from the same cankered 
root ? We are not content with our lot, we are not content God 
should dispose of his own blessings as he thinks fit. Examine your 
animosities, jealousies, contentions, quarrels, &c. and you will find 
self-love to be at the bottom, and the promoter of all. It is not 
God's will, nor his interest you seek with so much bitterness, but 
your own ; it is not the love of him, but of yourself that sets 
you on. In fine, whence so much meddling with other folks' 
business, that concerns you not? Whence that itch of laying 
open their failings, ridiculing their doings, and diverting yourself 
at their expense? Is it not to gratify an inordinate passion of 
your own ? In a word, make an observation of all your failings, 
and you will find self-love to lie at the bottom of all you observe, 
and more than you usually discern. Our Saviour then has reason 
to say to all : " If any one will come after me, let him take up 
his cross daily, and follow me." 

A second reason that proves we are not to love ourselves is, 
because we are not made for ourselves, because our real happiness 
is not in ourselves, or rather because we cannot live of ourselves. 
Could we live of ourselves, without any superior as to being and 
preservation, had we no dependence on God, as to our lives and 



348 THE CONCLUSION, OR FINAL DUbtJOURSE. 

fortunes, we might love and seek our happiness in ourselves ; but 
since neither the being we have in the world, is of ourselves, nor 
the preserving of it from ourselves, but entirely depends on God 
as to both, he being our preserver, as well as our Creator ; if then 
we ever be happy, he must be our happiness, and in him must 
be our last end. It is him then we must serve, whomever we 
serve ; it is him we must seek in whatever we seek, and him wa 
must love in whatever we love: it is to him then, to his honor 
and glory, we must direct the whole body of our thoughts and 
actions ; and our only aim must be to please him. By conse- 
quence then, all other love opposite to this, must be evil ; and all 
other love that is not in order to this, is no ways allowable. Self- 
love then, as neither having him for its end, and for its motive, 
must evidently be renounced. 

And this is so true that our Saviour made it the great business 
of his life and actions, and the subject of his precepts and threats 
to beat down self-love, and root it out of our hearts ; and this 
appears in the whole series of his life. When self-love begins to 
reign in our hearts, it makes us wish to be great and considerable 
in the world ; and our Saviour, though God, and King of Heaven 
and Earth, took the form of a servant, humbled himself, and be- 
came a subject. Again, self-love makes us wish to be rich and 
want nothing ; and Christ, rich as he was, led a poor and mean 
life in a workman's shop, and wanted all things. Self-love makes 
us think them happy, who make a figure in the world, and live 
m plenty at their ease and pleasure ; Christ lived not so, nay, 
nor did he think so, for he delivered not this to us amongst hisf 
Deatitudes ; on the contrary he tells us (if we will hear him) that 
they are happy that mourn, and live in sorrow — they are happy 
that suffer afflictions and persecutions with patience ; he tells us, 
happy are those that are meek and peaceable, humble and poor 
in spirit ; that suffer the contradictions and evils of the world with 
sweetness and a Christian patience; and, therefore, whoever 



THE CONCLUSION, OR FINAL DISCOURSE. 349 



will come after him, must renounce himself, and take up his cross 
daily and follow him. Thus you see your duty. 

But the first means to help us to resist self-love that continu- 
ally solicits us to seek ourselves in all we do, is to cast our eyes 
on Jesus Christ, who though he had all imaginable reason to love 
himself, yet sought not to please himself as the apostle assures 
us in the fifteenth chapter to the Romans : " Brethren, (says he, 
v. 3.) we must not please ourselves — for Christ did not please 
himself," but as it is written, (Psal. lxviii. 10.) " The reproach 
of them that reproached thee, are fallen upon me." Now is it 
for Christ to deny himself, and we endeavor in all things to 
please ourselves ? Is it for him, whose will was always strait 
and just, to put a restraint upon himself ; and shall we, whose 
inclinations are naturally corrupt, and evil, seek ourselves ? Is 
it for him, whose affections were always holy and divine, to re- 
fuse to indulge himself, and for us, whose minds are earthly and 
irregular in all things, to please ourselves ? 

If this divine person, who is our Redeemer and our God, sought 
not then to please himself, as it evidently appears; when for 
our salvation he chose to suffer what was contrary to his natural 
and human inclination, to fulfil the divine will that was common 
to him with his Father ; is it just then, that a sinner, for whose 
good the Son of God refused to please himself, should seek him- 
self in what he does ? Shall God demean himself even to take 
the form of a servant, and like a slave subject himself to all 
manner of ignominy, sorrow, and contempt ? And shall a slave 
unwillingly submit to contradictions, and affect the independence 
of a God ? No, no, we must not please ourselves, for Christ did 
not please himself. 

You would not suffer this, or that affront, self-love rises against 
it ; you would not be subject to this persecution, that contradic- 
tion of life, this infirmity, or that opposition ; you would meet 
with nothing disobliging. And why should I, you cry, when it 
is in my power to free myself? But have a care, dear Christians, 
80 



350 THE CONCLUSION, OR FINAL DISCOURSE. 



depose this unruly will. Christ wanted not power to free himself, 
but he would not, that he might fulfil the word of his Father 
He was infinitely rich, he needed not to have lived in poverty ; 
he was infinitely glorious, he needed not to have submited to 
humiliations and contempt ; he was infinitely powerful, he could 
have freed himself, and according to his human will he desired 
it. " Father, (says he,) if it be possible, let this chalice pass 
from me;" yet he concludes, "not my will, but thine be done." 

What a powerful example to move us to renounce our own will, 
to do the will of God, to submit humbly to his orders, when and 
in what circumstances he thinks fit ; and not frowardly to cast 
off, or too cautiously avoid the cross he sends, though it be in 
our power to do it ! This is the first means, and certainly a very 
powerful one, to enable us to master self-love. Christ sought not 
to please himself, do not you : Christ submitted his human to 
the divine will, submit yours to the will of God. Christ behaved 
himself as if he did not act by himself, or for himself, although he 
had an absolute power over himself ; so govern yourself as if you 
had no right over your mind and heart ; you, who in reality can- 
not use them, but with an absolute dependence on God. 

A second means to conquer self-love is, by degrees to deny 
yourself what you love, or are inclined to ; I do not mean what 
is evil and forbid,, but even what is permitted and lawful ! Thia 
daily gaining some advantage over yourself, may at last make 
you absolute master over yourself. 

Yet here I cannot but observe to you the subtle contrivances 
of self-love, it will deny itself sometimes what is agreeable and 
lawful, that it may take a greater liberty in what is more agree- 
able and unlawful. Our Saviour seems to take notice of it in 
the religious pharisees, who would strain at a gnat, and swallow 
a camel ; step over a block, and stumble at a straw ; not unlike 
unto those who are punctual in works of supererogation, and 
negligent in those of obligation : as if those could counterpoise 
these, and the piety of the one atone for the guilt of the other 



THE CONCLUSION, OR FINAL DISCOURSE. 



351 



Not to be deceived then in this, endeavor to correct that inclina* 
tion to which jou have the greatest bent, and in which the 
censorious world thinks you most blameable. For malicious 
censurers are often true observers, and we sooner hear a disagree- 
able truth from an enemy than a friend. 

A third means is, never to be tired in the exercise of self-denial, 
nor ever to be discouraged in this war against self-love. For the 
conquest of yourself is not gained by one battle, much less by 
little skirmishes. Self-love may be kept under, but it never 
dies but with us ; so it will continually furnish us with matter for 
trials and victory. It is like a living root that is continually 
putting out new shoots, or a spring that without intermission, 
sends up fresh water ; so that we must be always pruning it, and 
dairy laboring to turn the stream of our affections : for it being 
the business of our life, we must not expect to finish it but with 
our life. 

You see, dear Christians, from what root all our desires grow, 
and from whence proceeds the breach of all God's commandments, 
viz., self-love, which Christ commands all to renounce, if we will 
follow him ; and not to follow him, is never to come to him. He 
has given us the command, and shewn us the example ; let us 
submit to the one, and imitate the other, that by following him 
here, we may hope to come to him hereafter ; for to share in hia 
>ufferings is the surest means to share in his glory. 



HIP Of DISCOURSES ON THIS COMMANDMENTS 



DISCOURSES 

OH 

SEVEN SACRAMENTS. 



DISCOURSE I. 

»N THE SACRAMENTS IN GENERAL. 

Blessed De the God and Father of our Lord Jesus Christ who hath blessed as 
with spiritual blessings in heavenly places, in Christ. — Ephes. i. 3* 

Of all the blessings bestowed by Christ on his sacred spouse 
the church, the most excellent and sublime are the holy sacra- 
ments : which, as St. Ambrose says, " Are most wholesome medi- 
cines, instituted by Christ, either to recover or preserve the health 
of the soul." (L. 5. de Sacra, c. 4.) Wherefore amongst all 
the points of the Christian doctrine, there are none more necessary 
to be well known, than those which regard the sacraments. 
Other mysteries of faith we are only bound to know in speculation, 
so as t ) believe them ; but of the sacraments, we are bound to 
have a practical knowledge, in order to receive them worthily ; 
that is, with benefit to our souls. For as they are the means by 
which we are enabled to perform all Christian duties, and likewise 
the precious means by which the merits of Christ's passion are 
applied to the sanctification of our souls; so it is absolutely 
necessary for all persons to be well instructed in them, that those 
holy mysteries, being received with reverence, may heal, and 
effectually sanctify those who partake of them. 

Before I speak of each sacrament in particular, it will be 
necessary to say something of them in general. I shall therefore 
30-* 353 



354 



ON THE SACRAMENTS IN GENERAL. 



in this discourse lay before you the nature, necessity, dignity, and 
efficacy of the sacraments, as likewise the institution and number 
of them. 

A sacrament is an outward and visible sign of an inward and 
spiritual grace, ordained by Christ himself, as a means whereby 
we receive the same, and a pledge to assure us thereof: but more 
commonly it is defined, " a visible sign of invisible graces, insti- 
tuted by Christ for the sanctification of our souls." In fine, it is 
agreed on by all, that a sacrament is a sign of a sacred thing. 
" We call it a sign," says St. Augustin, " because besides the 
thing which it lays open to the senses, it causeth also of itself, 
that we come to the knowledge of some other thing." (In John, 
tract 80.) For example, by the footsteps which we see imprinted 
on the earth, we gather that a man hath passed that way. So a 
sacrament is a visible sign, which declares unto us that which 
God worketh by its virtue in our souls, which cannot be perceived 
by our senses. Thus, when in the sacrament of baptism we are 
washed outwardly with water, certain words being used, by this 
outward washing is signified, that by the virtue of the Holy 
Ghost, all the spots, and filth of sin, are inwardly washed and 
blotted out, and that the soul is adorned with the noble gift of 
justification. But some one perhaps will ask, are not images and 
crosses signs of sacred things ? I answer they are, but they are 
not therefore sacraments ; because it is the nature of a sacrament 
not only to signify some sacred thing, but also to cause holiness, 
or grace in the soul. Crosses or images indeed signify some holy 
thing, but they do not contain, or give grace ; but the sacraments 
of the new law do contain in themselves, and give a sacred thing, 
viz., the divine grace. Wherefore, St. Paul says, "He saved us 
by the laver of regeneration, and renovation of the Holy Ghost." 
(Tit. Hi. 5.) And St. Augustin thus writeth : " The sacraments 
of the old law," says he, "promised the Saviour; the sacraments 
of the new law giveth health and life ; for those did only signify, 
but these also effect what they signify." (Psalm lxxiii.) As the 



ON THE SACRAMENTS IN GENERAL. 



355 



seal of a king doth not only represent, and shew the image of the 
king, but also makes and imprints it in the wax : in like manner 
the sacraments in the New Testament not only signify grace, but 
also imprint and work grace in the soul of man. 

The sacraments then are signs of a sacred thing, viz. of in- 
visible grace, which is given in a visible element. Now, tho 
word grace in the scriptures, and in the language of the faithful, 
is taken in divers senses. First, it is taken for all favors that 
God does us ; other times for free gifts of God, termed graces, 
gratis given; because they are not given, for the deserts, nor 
always for the benefit of the receiver, but for the good of the 
church, as the gifts of the prophecy, preaching, and working 
miracles, &c. 

Grace is not taken in any of these senses, when we speak of 
the sacraments ; but it is taken for habitual and sanctifying grace, 
which is a most excellent quality, which sanctifies and renders 
us holy, and just in the sight of God ; which makes us children 
of the eternal Father, brothers and co-heirs with Jesus Christ, 
living temples of the Holy Ghost, and " partakers of the divine 
nature," says St. Peter. (Epist. i. 4) We ought, therefore, to 
have the sacraments in the highest veneration, since we certainly 
know that by them we have a right to the kingdom of heaven. 

If, then, we are obliged to have a reverence and esteem for the 
sacraments, what can we say or think of such impious wretches, 
who deride and contemn them, and this, because they seem to be 
abject and mean things ? Our souls, cry they, have a loathing 
of sacraments so vile and mean : what force, say they, have water, 
bread, oil, and other sacramentals ? Luther openly taught, that 
the sacraments were nothing but divine testimonies, to stir up 
and nourish faith : and that they were only to close up, as with 
a seal, the promises of God. The same doctrine Calvin cried 
up, saying, " The sacraments were nothing else but seals or testi- 
monies, to sustain and bear up the weakness of our faith, and 
that bv them we testify our devotion towards God." But what 



356 



ON THE SACRAMENTS IN GENERAL. 



strange? doctrine is this ? For if they be only seals, or testimonies, 
to sustain and bear up the imbecility of faith, why did Ananiaa 
say to St. Paul, " Be baptised, and wash away thy sins ?" (Acts 
xxii. 16.) Again, why did St. Luke write, " Do penance, and in 
the name of Jesus Christ be baptised every one of you, for the 
remission of your sins ?" (Acts ii. 38.) Again, why did St. Paul 
write to Titus, " He saved us by the laver of regeneration ?" (ch. 
iii. 5) And what doth he mean, when he says in another place, 
" Cleansing it by the laver of water in the word of life," (Ephes. 
v. 26.) but that the sacraments, through the merits of Christ's 
passion, have force and power to cleanse a soul, and to infuse 
virtue into it ? Moreover, if they only seal up the promise of 
God, why do the holy Fathers unanimously affirm, that they give 
grace and infuse virtues? Hear what Tertullian says of the 
sacrament of baptism : " The flesh," says he, " is washed, that 
the soul may be cleansed." (L. de Baptis.) Behold how he af- 
firms, that baptism was not instituted to stir up faith, but to purify 
the soul, and to infuse virtues. Again, speaking of the sacra- 
ment of confirmation, he says, " The flesh is anointed, that the 
soul may be sanctified ; the flesh is signed, that the soul may be 
strengthened." And he affirms the same of orders : " The flesh," 
says he, " is covered, or shaded with the impression of hands, 
that the soul may be illuminated by the spirit." By which words 
he plainly shews, that the sacrament of orders is not a naked 
sign and testimony, ordained to stir up faith, but that by the im- 
position of hands, the soul is illuminated with the spirit of God. 
Tertullian also affirms the same of the sacrament of the holy 
eucharist, in these words, " The flesh is clothed with the body and 
blood of Christ, that the soul may be filled with God." What 
can be spoken more plainly ? And in the same place he proves 
that our bodies shall rise again, because the sacraments are 
applied to the bodies, that their effects might pass to the soul 
Moreover, if the sacraments of the new law are only mere signs 
of God's promise, why did St. Augustin thus write ? "The sacra 



ON THE SACRAMENTS IN GENERAL. 



35' 



ments of the new law," says he, " give health and salvation ; the 
sacraments of the old law promised the Saviour." (Psalm lxxiii.) 
The sacraments are now changed, they are made more easy, are 
fewer in number, and more wholesome. This, dear Christians, is 
the doctrine of the holy Fathers, of the efficacy of the sacra- 
ments; who all of them affirm, that the sacraments were not- 
instituted only to stir up faith, but that they are lively instru- 
ments, which give grace to the soul of man. 

But perhaps some will say, or think with themselves, if the 
sacraments have so great force as to blot out sins, and infuse 
grace, why do such numbers in the church lie maimed with so 
many wounds of sin ? To which I answer, what will medicines, 
though never so efficacious, avail the sick or wounded, if they 
will not make use of them ? For if any one desires to be cured, 
he must go to the physician, ask his advice, and follow it by 
taking the medicines which he prescribes. In like manner, if 
we desire to be cured, as to our souls, we must have recourse to 
the heavenly physician, and frequent the sacraments, which he 
has instituted for the cure of our souls ; for by this means we 
may receive the cure of our wounds, the pardon of our sins, and 
the grace of the Holy Ghost. 

But some one, perhaps, will say, the passion of Christ was 
sufficient to blot out, or cancel the sins of the whole world ; what 
need is there then of the sacraments, for it seems thereby, that 
an injury is done to Christ, as if his passion and merits were not 
sufficient for the redemption of the world. 

To this I answer, that the passion of Christ was abounding, 
and sufficient to blot out all the sins of the world ; but Christ's 
passion ought to be applied to us by the sacraments, to which 
God has so annexed justifying grace, that ordinarily he hath not 
decreed to give, and confer it on us, but by the use of them 
Now, for example, if there were in a city a great well, whose 
waters were most wholesome for the health of bodies, and were 
sufficient to quench the thirst of all the citizens, what would that 



358 



ON THE SACRAMENTS IN GENERAL. 



well and waters profit, if no man would draw the water out of 
the well ? In like manner, the merits of Christ profit not if they 
be not applied. You see, therefore, it is most necessary to make 
use of the sacraments, by which God applies to us his merits, and 
by which, as instruments, he confers his grace upon us. And 
although St. Paul says, " The just man liveth by faith (Rom. 
L 17.) yet he does not say, the just man lives by faith alone. 
Therefore to the sacraments is likewise left their force and virtue ; 
for otherwise the merits of Christ would be excluded. We con- 
fess, that faith is much commended in the scripture, but it doea 
nut follow from thence, that faith alone worketh salvation, and 
not the sacraments ; because, as a physician liveth by the know- 
ledge of medicines, it followeth not, therefore, that knowledge 
alone is sufficient to cure the sick ; for, besides the knowledge of 
medicines, the medicines themselves are necessary to drive away 
the disease. So the just man liveth by faith, but not by faith 
alone ; because he ought also to make use of the sacraments, 
which are able to cure him of the disease of sin. 

The sacraments, as I said before, were instituted by Christ our 
Lord, for the sanctification of our souls ; yet none of them can 
be validly given, unless the same matter and form, which Christ 
appointed, be applied, and with the intention, and by the ministry 
of such, as Christ has ordained to administer them ; because none 
but God is able to give power to any corporal thing to confer 
grace. u All the sacraments," says the council of Florence, (In 
dec. Fid.) " are perfected by three things, viz., by things as the 
matter, by words as the form, and by the person administering 
the sacraments, with intention of doing what the church does : 
whereof if any one be wanting, the sacrament is null, and of no 
effect." 

Again, our Saviour Christ instituted the sacraments for divera 
causes, whereof the first is, that so he might accommodate him- 
self to our imbecility and weakness ; for so it is provided by 
nature, that those things which we cannot comprehend in mind 



ON THE SACRAMENTS IN GENERAL. 



359 



and understanding, we come to the knowledge of them by such 
things as are perceived by sense ; which St. Paul, full of hea- 
venly wisdom, teacheth us, saying, " The invisible things of God 
from the creation of the world, are clearly seen by the things 
that are made." (Rom. i. 20.) Wherefore, Christ did most 
wisely, in shewing, (through his goodness and mercy to us,) the 
hidden virtues of the sacraments, by sensible signs ; for this was 
agreeable to human nature, which is composed of a body and soul. 
For, as St. Chrysostom excellently says, " If thou wert incorpo- 
rated, that is, without a body, God would have given to thee 
naked and incorporeal gifts ; but because thou hast a spirit added 
to thy body, spiritual gifts are delivered to thee in corporeal 
things." Horn. 83. in Matt. 

A second cause is, that it might more easily appear, that the 
grace which is conferred by the sacraments, is from God alone ; 
for if it were given by any spiritual thing, men might have ex- 
pected, that they were to be sanctified by the proper virtue of 
that thing : but now, since that so excellent a gift is conferred 
upon us by abject and mean things, no place is left for such sus- 
picion : wherefore, Christ gave light to the blind man with spittle 
and dirt, and not with some precious ointment, lest the virtue 
should be attributed to the ointment. 

A third cause, why this institution of the sacraments was most 
necessary, is, says St. Ambrose, " That they might be as remedies 
for the soul's health, and ready at hand, either to recover or pre- 
serve it." (L. 5. de Sacr. C. 4.) For that virtue, which flows 
from the passion of Christ, that is to say, the grace which he 
merited for us on the altar of the cross, must come to us by the 
sacraments, as a conduit. 

A fourth cause is, that they might be marks and signs, by 
which the faithful might be known, or distinguished from infidels ; 
for as captains, in time of war, give to their soldiers a private 
sign or token, that they may the more easily know one another, 
bo the sacraments distinguish the faithful from infidels. 



160 ON THE SACRAMENTS IN GENERAL. 

The last reason is, that by them Christians might be exercised 
in humility ; for it was just, that he who was created by God to 
rule over all things, being now fallen from his dignity, should be 
compelled to humble himself, for the recovery of the grace of 
God, and to seek his salvation from him, by creatures far inft lor 
to himself. 

But now, as to the minister of the sacraments : it is noi <a 
angel, or any of the people, but only those who are ordained *o 
this purpose, as are bishops and priests " Neither," says St* 
Paul, " doth any man take the honor to himself, but he that is 
called by God, as Aaron was." (Epist. ad Heb. v. 4.) But it is 
to be observed, that the sacraments do not depend on the dignity 
and merit of the ministers of them, but on the excellency and 
merits of Christ; for the ministers are only ambassadors, or 
deputies of Christ; for whatever they act, they do in the name 
of Christ. Wherefore, as St. Augustin says, (Centra Donot. L. 
1. c. 4.) " They are not more true, and more holy sacraments, 
because they are administered by one that is better, but they cf 
themselves are true and holy ; for as (says he,) it makes no 
matter, as to the efficacy of the seed and plantation, whether oi 
no that be done with clean or foul hands, so that the seed be 
good, and the earth fruitful." Tn like manner it matters not 
whether the sacraments be administered by a wicked and vile 
minister, or by one who is pious and good, provided that he 
faithfully perform his office. St. Gregory Nazianzen has this 
excellent saying, (Tn Orat. in S. Bap.) " An iron seal (rays he) 
doth as well express the image of the king, as a silver or gold 
one; so the grace of God is as well imprinted by the sap -aments 
in the soul of man, by an iron minister, as by a gok? one ;" 
wherefore St. Chrysostom justly observes, (Horn. 8.) " That the 
grace of a sacrament is not hurt by the wickedness of the pr\est." 

Now, dear Christians, as to the number of the sacramentr ; if 
you attend to what the scripture asserts, you will find that there 
are seven sacraments. 



ON THE SACRAMENTS IN GENERAL. 



361 



First. We read in St. Mark of the sacrament of baptism, 
where he says, (c. xvi. 16.) "he that believeth, and is baptised, 
shall be saved." 

Secondly. Of confirmation, in the acts of the apostles, where 
St. Luke says, " That by the imposition of hands, by the apostles, 
was given the Holy Ghost." 

Thirdly. Of the sacrament of penance, St. John makes men- 
tion, (c. xx. 23.) saying, " Whose sins you shall forgive, they are 
forgiven them." 

Fourthly. That the eucharist is a sacrament, the same evan- 
gelist witnesseth, (c. vi, 54, 55.) saying, " Except you eat the 
flesh of the Son of Man, and drink his blood, you shall not have 
life in you : he that eateth my flesh, and drinketh my blood, hath 
everlasting life, and I will raise him up in the last day." 

Fifthly. Of extreme unction St. James teacheth, (c. v. 14, 
15.) saying, ''Is any man sick among you? Let him bring in 
the priests of the church, and let them pray over him, anointing 
him with oil, in the name of the Lord, and the prayer of faith 
shall save the sick man ; and if he be in sins they shall be 
forgiven him." 

Sixthly. Of the sacrament of orders, St. Paul speaks, (2 Tim 
i. 6.) "I admonish thee, that thou stir up the grace of God, 
which is in thee by the imposition of my hands." 

Seventhly. Of the sacrament of matrimony, the same saint 
makes mention, in his epistle to the Ephesians, (c. v. 32.) " This 
is a great sacrament, but I speak in Christ, and in the church." 

And St. Thomas proves this number of seven sacraments, by 
divers congruities. (3 Part. Q. 63. Art. 1.) For as there aie 
many diseases and defects in the soul, so of necessity there must 
be several sacraments, which may bring remedies to it. For as 
a human body first is born, then it increaseth and is nourished, 
and often falls into a disease ; so in the soul, changes of thin sort 
are made. First, men are born to a new life ; for this the saora- 
oient of baptism availeth, whereby we are born again to Christ : 



362 ON THE SACRAMENTS IN GENERAL. 

afterwards confirmation is added ; by whose virtue it comes t€ 
pass that we are increased, and strengthened in divine grace. In 
the eucharist our souls are nourished with heavenly food ; for of 
it our Saviour says, (John vi. 56.) " My flesh is meat indeed, and 
my blood is drink indeed." Penance followeth, by whose virtue 
lost health is restored, after we have received the wounds of sin. 
After this extreme unction, whereby the relics of sin are taken 
away, and the virtues of the mind are refreshed ; wherefore St, 
James says, (c. v. 15.) "If he be in sins, they shall be forgiven 
him." Holy order follows, whereby power is given to exercise 
in the church the public ministering of the sacraments, and tc 
perform all sacred functions. Lastly, matrimony is added, that 
by a lawful and holy conjunction of male and female, children 
may be brought forth, and religiously bred up to the worship of 
God. 

Having thus laid before you the nature, necessity, excellency, 
and effects of the sacraments in general, as also by whom they 
were instituted, and the number of them, it therefore only remains 
that I exhort you with St. Paul, (2 Cor. vi. 1.) that you receive 
not the grace of God in vain. 

Consider what an injury and affront you offer to God, when 
you receive the sacraments unworthily ; there is no irreverence 
in the world so great, as is the unworthy receiving of any sacra- 
ment. Christ standeth with the chalice of his passion, ready to 
pour it on your souls, to wash away your sins ; and you profane 
that chalice, when you profane any sacrament, by receiving it 
unworthily : you then wilfully tread under foot the precious blood 
af Christ. The Son of God has provided, in the sacraments, a 
rw idy for your weak and dying souls, and instead of applying 
it you abuse it. This, dear Christians, is a sin which hardens 
tiie heart against God ; and for those who are guilty of this sin, 
if they continue any time in it, it is with great difficulty, and 
must be by a special grace of God, if ever they come to true 
repentance. I shall speak more of this in the sacraments of tho 



ON THE SACRAMENTS IN GENERAL. 



363 



holy eucharist and penance, which wicked Christians sometime! 
abuse to their own damnation. 

Again, consider what a prejudice you do to yourselves, when 
you neglect to make use of the sacraments ; for by that means 
you deprive yourselves of innumerable graces, which God would 
oblige himself to give you in the rest of your life ; this will render 
you extremely culpable in the sight of God, and you will die 
with great regret, seeing you had such sovereign remedies and 
helps offered you, and that you neglected to make use of them. 
Know and remember, dear Christians, that the sacraments are 
talents of inestimable value, given us, with an obligation to profit 
by them. We read in St. Matthew, (c. xxiv.) of a lord who was 
going into a foreign country, gave such and such talents to his 
servants, in order to improve them, and at his return called them 
to an account ; but finding that he who had received but one 
talent, had not gained by it, " The unprofitable servant cast ye 
into the exterior darkness ; there shall be weeping and gnashing 
of teeth.'' 

Now, if the unprofitable servant was so severely punished for 
not improving his talent, what think you would the lord have done 
to him if he had lost his talent ? And what will J esus say to us 
at the great accounting day ? What will he do to us, if we shall 
have abused, or not used, and profited in virtue by the sacraments, 
which are so many talents bestowed upon us ? What weeping, 
what regret, what gnashing of teeth, and what rage against our- 
selves, for having lost so valuable, such easy, and so frequent 
opportunities of securing our salvation, of advancing in virtue 
and enriching ourselves for eternity ? But, on the contrary, the 
good and virtuous Christians, who have made a proper use of the 
sacraments, will then rejoice ; they will admire their own happi- 
ness, and will acknowledge their wisdom in receiving them often ; 
because they will then see that the sacraments were most ricw 
talents, and infallible promises of the inestimable and infinite 
glory which they shall possess for ever. 



364 



ON THE SACRAMENT OF BAPTISM. 



DISCOURSE I. 

ON THE SACRAMENT OF BAPTISM 

Going, therefore, teach all nations, baptising them in the name of the Father^ 
and of the Son, and of the Holy Ghost. — Matt, xxviii. 19. 

In the foregoing discourse I laid before you the nature, neces- 
sity, and efficacy of the sacraments in general. It is, therefore, 
necessary I should say something of each of them in particular ; 
and first of the sacrament of baptism, as being called the door 
or gate of all the other sacraments ; because it is the entrance 
to them ; for until we are baptised, we are not Christians, and 
without baptism we cannot receive any of the other sacraments. 
The subject then of this discourse shall be on the necessity and 
efficacy of baptism. 

If we look over the holy scripture, we shall find that none can 
come to the kingdom of heaven without baptism ; which our 
blessed Saviour, by the words, above-mentioned out of St. Mat- 
thew, declares to be true, and by which words he commanded his 
apostles to teach and baptise all men. Go, says he, throughout 
the whole world, and purge it from all idolatry, and sow good 
seed in the field of the world ; go wherever you can, that you 
may spread my gospel; teach all nations, says he, not what 
Aristotle or Plato taught, for their knowledge is only folly before 
my Father ; but teach you the cross and my death, my miracles, 
and set forth my life, to be imitated by all ; preach to the world 
how I descended from heaven, and put on human nature, what I 
suffered therein, how I was put to death, and redeemed the world 
with my blood, how I rose again from the dead, ascended into 
heaven, and how I am at last to come to judge the living and the 
dead ; " baptising them in the name of the Father, and of the 
Son, and of the Holy Ghost." As if he would say, my apos- 
tles i* is not sufficient only to preach my death, it is not suffi 



ON THE SACRAMENT OF BAPTISM. 



365 



cient only to believe in me, but you must, besides, baptise all 
men who will be saved : " For all are by nature the children of 
wrath," (says St. Paul, Ephes. ii. 3.) for the sin of Adam cleaves 
fast to human nature, for which all men have deserved eternal 
damnation, and from which they cannot be freed unless they are 
born again by baptism. Wherefore, St. John says, (c. iii. 5.) 
" Unless a man be born again of water and the Holy Ghost, he 
cannot enter into the kingdom of God." Whence you may see, 
that no man without baptism can be saved : for as heretofore 
the brazen serpent was the only remedy against the bite of the 
fiery serpents, so the only remedy against the wound of original 
sin, is baptism. 

But lest any one should think that this law only belongs to 
those who are already grown up, and not to infants, since Christ 
said to his apostles, Going, therefore, teach, &c. therefore, in an- 
other place he says, in express words, that no person whosoever 
is excepted from the law of baptism : " Unless a man be born 
again of water and the Holy Ghost, he cannot enter into the 
kingdom of God :" as if he would say, Nicodemus ! thou tellest 
me, that it is impossible for a man to be born again, saying, how 
can an old man, such as I am, be born again, must he go into his 
mother's womb again to be re-born ? Christ, therefore, thus an- 
swers him : I speak not, Nicodemus ! of a corporeal nativity, 
whereby a man must come again from his mother's womb, for 
this cannot be done ; I speak then of a spiritual nativity, whereby 
a man is born again of water in baptism and the Holy Ghost ; 
unless then a man be re-born by this nativity, which is made by 
water and the Holy Ghost, he cannot enter into the kingdom of 
the Messias, which is the church, nor obtain eternal life : for this 
is that regeneration of which St. John says, (c. i. 13.) "who 
are not born of blood, nor of the will of the flesh, nor of the will 
of man, but of God." This regeneration is in some sort like unto 
the regeneration of the natural Son of God, in the womb of his 
mother ; for as in the womb of the blessed Virgin Mary, Christ 
31* 



368 



ON THE SACRAMENT OF BAPTISM. 



was conceived by the Holy Ghost, so we are conceived as it were 
in the font, and are re-born of the same spirit. But some per- 
haps will say, if baptism be so necessary, that no man without 
it can enter the kingdom of heaven, shall a man then, who is 
grown up to full age, and cannot have baptism, though he desires 
it, and is sorrowful for his sins, be excluded from the kingdom 
of heaven ? to which I answer, that if with contrition, that is 
with a true and sincere sorrow for his sins, he hath not actually 
received baptism, and yet really desires it, then he may be saved : 
for so the words of Christ ought to be understood, where he says, 
" Unless a man be born again of water and the holy Ghost :" in 
like manner he shall enter into the kingdom of heaven, who for 
Christ's sake suffers death, although he be not baptised ; because 
martyrdom has the force of baptism ; for our Saviour assures us, 
(Matt. x. 32.) that " every one, therefore, that shall confess me 
before men, I will also confess him before my Father, who is in 
heaven. " 

Now, dear Christians, since no one can enter into the kingdom 
of heaven, without actual baptism, or having it in desire, or being 
baptised in his own blood by martyrdom, you cannot, therefore, 
but see, how necessary it is for all persons, especially married 
women, to learn and know well all that is necessary and essential 
to the validity of this sacrament : they ought likewise to take 
great care that their children and servants know well how to 
baptise a child, in case of necessity, in order that the infant may 
not be lost for want of baptism. 

Observe now what you must do in order to baptise a child, or 
any person : you must take water, not rose-water, or any other 
made by art, but natural water, that is to say, water of the foun- 
tain, well, river, pit, pond, sea, or rain ; you must wet, or wash 
the body of the infant with it, by pouring it upon the head, if 
you possibly can ; and if you cannot wash the head, you must 
put water upon the breast, arm, foot, or upon some other naked 
part ■ and it is to be observed, that the same person who pours 



ON THE SACRAMENT OF BAPTISM. 



367 



the water, must, whilst he is pouring it on the child, say distinct ly 
(having an intention at the same time to do what the church does) 
these words : " I baptise thee in the name of the Father, and of 
the Son, and of the Holy Ghost. " Because, as St. Thomas says, 
(3 part. Q. 66. art. 7.) " Baptism which is given upon any other 
part is not certain." And when you are not certain that the 
child is dead, you ought to baptise it under condition, saying, 
u If thou art living, I baptise thee in the name of the Father, and 
of the Son, and of the Holy Ghost." For it is better to put 
yourself in danger of baptising a dead child, than not to baptise 
one living ; and because the life of these little creatures is some- 
times so feeble and imperceptible, that we think them wholly 
dead, when some time after they will give signs of life, it is 
therefore necessary that all persons, and especially women, should 
know all this : for sometimes it happens, that a woman falls into 
labor suddenly, and unexpectedly, and that the infant cannot be 
bronght into the world alive ; or if it be, it is so weak, that in 
all appearance it will die before an ordinary minister of this sa- 
crament can be had ; and if those about her know not how to 
baptise, the infant, for want of this, may be deprived of salvation ; 
and so important is the salvation of a soul, that every one should 
learn with great care how to administer this sacrament. 

In fine, the applying of this sacrament is of so great import- 
ance, that it is the duty of every one to know well the matter and 
form of this sacrament. The matter, a& I said before, is true and 
natural water. " The foolish things of the world hath God chosen, 
that he may confound the wise," (says St. Paul, 1 Cor. i. 27.) so 
God has chosen an inferior, or weak element, viz., water, to con- 
found the strongest sin. For as water washeth bodies, so baptism 
washeth souls ; again, as water washeth away filth, so baptism 
washeth away the blemishes of sin. 

The form is this : " I baptise thee in the name of the Father, 
and of the Son, and of the Holy Ghost." There are divers 
reasons why Christ would have the three Divine Persons of the 



368 



ON THE SACRAMENT OF BAPTISM. 



Blessed Trinity named in the form of baptism : but the chief are^ 
in order to declare whence baptism has its virtue or force, viz., 
from the Father, who sent his Son, that he might die for men ; 
and from the Son, who instituted baptism, and by his blood gave 
it force and virtue to blot out sins ; and from the Holy Ghost, 
who should inwardly purge and sanctify souls : and again, because 
the blessed Trinity is the principal object of our faith ; wherefore 
man doth make his first profession in this sacrament, to be thereby 
received into the body of the church. So that to baptise a person 
in the name of God, in the name of Christ, or in the name of th« 
Trinity only, is not valid ; because it does not express the mys- 
tery, or three Divine Persons of the blessed Trinity. Every one 
ought, therefore, to take great care that they do not violate the 
form of baptism in the administration thereof. 

As to the effect of this sacrament, there have been divers errors 
concerning it. Formerly the Origenists held, that sins were not 
taken away by baptism, but only covered : the same doctrine the 
Lutherans teach now in our age, who affirm, that sins are not 
truly taken away by baptism. But this doctrine is evidently 
false ; for if sins are not truly taken away by baptism, how can 
that of the prophet Ezechiel, (c. xxxvi. 25.) be true, saying, " I 
will pour upon you clean water, and you shall be cleansed from 
all your filthiness," or filth of sin ? And why does St. Paul say 
to Titus, (c. iii. 5.) " He saved us by the laver of regeneration, 
and renovation of the Holy Ghost ?" Therefore, the proper and 
particular effect of baptism is, to make him who receives it a 
member of the body of Christ, as being admitted into his church 
by it, and to dispose and prepare him for the rest of the sacra- 
ments ; for no other sacrament can be received, till we have first 
been baptised. The general effect of baptism, which it hath in 
common with all the sacraments, is to give grace for the sancti* 
fication of souls ; and this it doth after so full and plentiful a 
manner, that it remitteth all sin whatsoever, original and actual, 
great and little, and forgiveth all punishment due to it in the 



ON THE SACRAMENT OF BAPTISM. 



36S 



tiext world. " We are buried, (says St. Paul, Rom. vi. 4.) to- 
gether with Christ by baptism into death. ,, That is, to the death 
and destruction of sin, and of all punishment after it. We have^ 
dear Christians, a figure of this in Namaan, the leprous prince 
of Syria, who, washing himself in the waters of Jordan, as the 
prophet had prescribed him to do, he came forth so clean and 
perfectly cured, that the scripture says, (2 Reg. v. 14.) " His 
flesh was restored as the flesh of a little child *' 

The apostles have declared the effect of baptism, by divers 
types or figures of the Old Testament. St. Peter (1 Ep. iii. 21.) 
applies the miraculous salvation of mankind by water, in the 
days of Noah, as a figure of our salvation by the water of baptism. 
St Paul (1 Cor. x. 2.) delivers the passage of the Israelites 
through the sea to the land of promise, as a figure of our passing 
the waters of baptism to our desired rest in glory. Thus would 
God honor baptism with these great figures, and inspire th* 
apostles to take notice of them. 

The holy Fathers, from time to time, have spoken wonderful 
things of the efficacy of this sacrament ; for they teach, that 
various and manifold graces are conferred on us by it. Where- 
fore, St. Paul says to Titus, " He saved us by the laver of regen- 
eration, and renovation of the Holy Ghost," We were born the 
slaves of sin, we are re-born children of justice ; we were born 
sons of the devil, and children of hell ; we are re-born sons of 
God, and heirs of the kingdom of heaven. The truth of this all 
the holy Fathers witness ; " The flesh, (says Tertullian, De Bap. 

xvi.) is washed, that the soul may be spotless." St. Ambrose 
says much the same, (in C. 1 ad Rom.) And St. Cyprian says, 
(Ep. lxiv. ad Fidum.) " That infants are to be baptised, that they 
may receive remission of sin." The like doth St. Hierom teach 
in his epistle to Oceanus, saying, (Ep. lxxxv. ante medium.) r< All 
sins are remitted to us in baptism." Whence he calls baptism a 
deluge, or flood, saying, " Wonderful heretofore was the deluge 
of waters designed for the punishment, or revenge of sin; but 



370 



ON THE SACRAMENT OF BAPTIS&L 



another more wonderful deluge of the divine mercy was sent on 
earth when baptism was given to men, wherein all sins, and 
punishments due to them, were blotted out." Let us give ear to 
what St. Augustin says upon the same subject. " How comes, 
(says he, L. vi. cont. Julian.) so great virtue to be in water, as 
to touch the body, and to cleanse the soul ?" By which words 
he plainly shews, that baptism does not only cover, or hide sins, 
but truly cleanseth the soul from sins. But he speaks still more 
plain, in his book which he wrote of the baptism of infants. 

Those who want faith, as Heathens, Turks, &c, ask, what force 
or virtue the water of baptism hath ? I answer with all the holy 
fathers, the doctors of the church, it cleanseth the soul : but not 
by its own natural force and efficacy, but by the divine power. 
For as the water which was in the pond called Probatica, did not; 
cure of itself, but only when it was stirred or moved by an angel ; 
so likewise in us, the water of itself does not work or operate, 
but when it receives the grace or virtue of the spirit. 

The first favor, or benefit conferred on us by baptism is, the 
blotting out of all sins, and a spiritual regeneration, whereby 
being made just, we become heirs of the kingdom of heaven. 

The second favor, or benefit given us by baptism is, that h 
makes a soul beautiful, and beloved of God ; wherefore St. Cyril 
says, (Cyril Hieros. Catech. 2 & 3 c.) " Being dead in thy sins, 
thou descendest, and ascendest again, being raised to life in justice 
by baptism. 

The third favor, or benefit which is conferred by baptism is, 
that it opens to us the kingdom of heaven. 

Since then so great are the benefits we receive by baptism, all 
men ought to be watchful, that they lose not again by sin, the 
grace they have received in baptism, lest worse things befall 
them ; for to all re-born or baptised is said, that which Christ 
said to the man sick of the palsy, at the probatical pond, where 
having cured him, he said, (John v. 14.) " Behold, thou art made 
whole, sin no more, lest some worse thing happen to thee :" Thou 



ON THE SACRAMENT OP BAPTISM. 



371 



u*t washed clean, defile thyself no more with filth, ttou has\ 
escaped the slavery of thy enemies, submit thyself no more to their 
heavy yoke : thou hast driven the devil out of thy soul, being 
expelled, call him not back again. The baptised promiseth to 
renounce the devil : now he who renounceth satan, renounceth 
also his works. What the baptised ought to do, Christ himself 
declares, when he said to his disciples, (Matt, xxviii. 20.) " Bap- 
tise all nations, teaching them to observe all things whatsoever I 
have commanded you." Therefore, baptism alone is not suffi- 
cient, for the observation of God's commands is likewise neces- 
sary ; according to that of St. Augustin, " the life of a Christian 
must be agreeable to baptism." The husbandman watereth his 
trees, to the end they may bear fruit, but the barren trees he 
casts into the fire ; in like manner God watereth man with the 
saving waters of baptism, to the end that he produce the fruit 
of good works : but if he will not produce them, he delivers him 
up, being void of fruit, to the flames of hell. " Trees, (says St. 
Chrysostom, Horn, xxi.) that are well planted, if they make no 
return of fruit for the labor spent about them, they are delivered 
up to the fire ; the same in some sort, (says he) may be said of 
those who are baptised, if they bring forth no fruit." 

You are, dear Christians, dead to sin in baptism ; beware then 
that you never live to it again : you have put off the old man , 
never put it on again. Remember, that sins committed after 
baptism are far greater, more enormous, and unworthy of pardon, 
than the sins of infidels ; for by baptism you have received the 
grace of God, and the gifts of the Holy Ghost ; if then you sin, 
notwithstanding these favors, you have much less excuse than a 
Turk, Jew, or Pagan. If you have as yet preserved your bap- 
tismal robe of innocence, walk in it till death ; for it is more 
honorable, more pleasant, more easy, and more secure to go by 
the way of innocence, than by the way of penance, to everlast 
ing life in the kingdom of heaven. 



372 



ON THE SACRAMENT OF BAPTISM* 



DISCOURSE II. 

ON THE SACRAMENT OF BAPTISM. 

oing, therefore, teach je all nations, baptising them in the name of the Father 
and of the Son, and of the Holy Ghost.— Matt xxviii. 19. 

There is nothing, dear Christians, can excite you to a more 
lively acknowledgment of Christ's favors to you, than to think 
seriously and frequently upon the graces he has conferred upon 
you, by making you children of God, and members of the church 
by baptism. In the last discourse I laid before you the neces- 
sity and efficacy of baptism : my design in this is to explain ta 
you the ceremonies used therein, as also to shew you the excel- 
lency of this sacrament. 

The ceremonies which are used in baptism, are as so many 
lessons, informing us of the effects of grace obtained by this 
sacrament ; as also to shew us, what the obligations are, which 
we contract by the sacrament of baptism. 

First, then, the water which is used in baptism, is solemnly 
consecrated twice in the year, viz. in the vigils of Easter and 
Pentecost, and that for this reason ; that Christians might under- 
stand or know, that the virtue and effect of baptism proceeds 
from the death and passion of Christ ; and that baptism cleanseth 
us from sins, and makes us favorites of heaven ; but not by the 
natural virtue of water, but by the virtue of the merits of Christ ; 
for to that end are directed the prayers of the church, which she 
uses in the consecration of water ; where she beseeches God, that 
he would vouchsafe to sanctify this water, for Christ our Lord's 
sake, by the virtue of the Holy Ghost ; and that all #he children 
of Adam, who shall receive the sacred baptism of Christ, may 
be freed from their sins. Wherefore, St. Cyprian says, " That 
the water ought first to be consecrated, and sanctified by the 
priest." (Epist Ixx.) And St. Basil thus writeth, "We conse* 



ON THE SACRAMENT OF BAPTISM. 



373 



crate," says lie, " the water of baptism, and the oil of unction. " 
De Spirit. Sanct. c. xvii. 

The font being consecrated, the child is brought to the church 
door, but must not enter ; to signify to us, that we must first lay 
down our burden of sin, if we will enter into the house of our 
Lord. Then the minister of the church pronounces the exor- 
cisms ; he rebukes the wicked spirit, and commands him, by 
certain prayers, to depart, and give place to the coming of the 
Holy Ghost. St. Ambrose makes mention of this ceremony above 
1300 years ago: "When a priest," says he, "goes to baptise a 
person, he first begins with exorcism. " De iis qui initientur. 

Afterwards he breathes on the child : by which is signified the 
breath of the good spirit, which men receive when the wicked 
spirit goes out. And this custom St. Cyril (Hierus. Catech. 8.) 
mentions upwards of thirteen hundred years ago. No one ought, 
therefore, to laugh at it, lest he be contemned and scorned by 
Christ, who used the like when he gave the holy spirit to his dis- 
ciples ; for St. John says, "He breathed on them, and he said to 
them, Receive ye the Holy Ghost." C. xx. 22. 

After the exorcism, the priest makes the sign of the cross upon 
the child ; first on the forehead, which is the seat of bashfulness, 
to give you to understand, that you ought never to be ashamed 
of the cross of Christ ; then on the breast, to teach you, that you 
ought always to have Christ crucified in your hearts. This cere- 
mony St. Augustin makes mention of ; for speaking to the cate- 
chumen, "You are," says he, "to be signed this day on your 
forehead with the sign of the cross, that hereafter the devil may 
be afraid to touch you, as being marked with this saving sign " 
The ceremonies being performed, salt is put into the mouth of 
the baptised ; to signify to you, that God, by virtue of his holy 
spirit, would season and preserve your hearts and minds, so that 
you may be able hereafter to keep yourselves clean and pure 
from the stench and filth of sin, and that you may perceive the 
savor and taste of good works, and that you be not- anv more 
62 



374 



ON THE SACRAMENT OP BAPTISM. 



corrupted with sin. By this taste then of salt, you are aamon 
ished, that all your works and words ought to be seasoned with 
Christian prudence and wisdom, of which salt is an emblem, in 
as much as it seasons and gives a relish to all things. 

After this the priest conducts the baptised, into the church ot 
chapel, and so to the font, saying, " Enter into the church of Govl. 
that thou mayest have part with Christ, unto life everlasting." 

Then the priest toucheth the ears and nostrils of the infant 
with spittle. This ceremony some people laugh at ; but St. Am- 
brose makes mention of it, saying, " Therefore, the priest touch- 
eth thy ears, that they may be opened to hear the commands of 
God ; and thy nostrils, that thou receivest the good odor of faith 
and devotion." (L. 1. de Sacram. et de iis qui Myst. init. C. 1.) 
The priest does this in imitation of Christ, who, by a like cere- 
mony anointed the eyes of a blind man, as we read in the gospel ; 
(John ix. 6.) and also put his finger into the ears of a deaf man, 
(St. Mark vii. 34.) and said, Ephpheta, that is to say, be thou 
opened. 

When this is done, the priest asks him who is to be baptised, 
Do you renounce the devil, and all his works and pomps ? To 
which the godfather and godmother answer, in the name of the 
infant, (to every question,) I renounce them. Of this renouncing 
Tertullian makes mention, (L. de Cornon. Mil. c. 13.) above thir- 
teen hundred years ago ; and also St. Cyprian ; (Epist. 7. 54.) 
and St. Augustin, " You have professed," says he, " to renounce 
the devil, and that not only to men, but to God and his angels." 
Perhaps some one may say, infants have not the use of reason, 
therefore they cannot renounce the devil. To this I answer, that 
children perform this, and profess their faith by the words of their 
godfathers and godmothers, who answer for them. Hence, it is, 
godfathers and godmothers make themselves in some sort sureties 
for their godchildren ; and, therefore, they are obliged to instruct 
them, or at least see that they are instructed in matters of faith, 
when they come to the use care that they 



ON THE SACRAMENT OF BAPTISM. 



375 



perfectly know the Creed, the Lord's Prayer, the Ten Command- 
ments, the Seven Sacraments, and those things which are the 
first rudiments of the Christian religion. Give ear to what St. 
Augustin says : " I admonish you, dear brethren," says he, " both 
men and women, who are godfathers and godmothers, that you 
are sureties before God, for the children you answer for at the 
sacred font." (Serm. 163 de Temp. & Serm. 165.) You ought 
therefore, to be solicitous for them in order to their salvation. 

These things being performed, the priest anoints the infant, or 
baptised person, with holy oil, on the breast and shoulders ; the 
anointing the breast is to signify to you, the necessity of forti- 
fying the heart with heavenly courage to act manfully, and to do 
your duty in all things ; and the anointing between the shoulders 
is to signify, the necessity of the like grace, to bear and support 
all the adversities and crosses of this mortal life. 

The unction being made, the child is baptised with water, (as 
mentioned before,) and the priest signeth the child with the sign 
of the cross, with holy oil or chrism, on the top of the head, to 
signify that you are now become a member of Jesus Christ, and 
that he is now your head, and that you are consecrated to him 
in baptism ; for it is the custom of the church to anoint all those 
things, which she solemnly consecrates to the service of God. 

After this the priest puts over the baptised a white garment 
or covering, called the cJirisom, to signify, says St. Ambrose, 
that you then put off the robe of sin, and put on the chaste veil 
of innocence. 

Lastly, a burning or lighted candle is given to the baptised, 
to put you in mind to prepare yourselves worthily for the coming 
of the spouse, not with an extinguished lamp, like the foolish 
virgins, mentioned in the gospel, (Matt, xxv.) but with a burn- 
ing lamp ; that is, with faith not dead, but which is burning with 
charity. By this, dear Christians, you may plainly see that there 
is nothing superstitious or vain in the ceremonies of baptism. 
Besides, as St. Augustin says, " To question the ceremonies of 



376 



ON THE SACRAMENT IF BAPTISM, 



tlie universal church, or to dispute of them, as though they were 
not to be done, is most insolent madness." Epist. 118. 

Now. to give you a clear idea of the excellency and virtue of 
this sacrament, you need only consider three things. First — 
What a miserable state you were in before you were baptised. 
Secondly — How by your baptism you were freed from this misery. 
And thirdly — What an honor you are raised to by receiving the 
grace of baptism. 

Tou know that our first parents, by their disobedience to the 
law of God, made us all sinners and enemies to God ; and so we 
were all condemned to eternal punishment for want of original 
justice, as being all born in sin : for, as St. Paul says, " We were 
by nature children of wrath." (Ephes. ii. 3.) Behold then the 
woful consequence of one single sin of disobedience ! a misfortune 
much more to be lamented, as it is so universal, that even infants 
themselves must feel the heavy weight of it. But it is here as 
in other things, we are to admire the divine providence, whose 
judgments and ways are incomprehensible to men. Let an ene- 
my of our faith attack us upon the mystery of the holy eucharist, 
or any other point of the Catholic doctrine, I will ask him what 
reason he can give why Adam's posterity should be punished for 
Adam's sin ? Why children, who never committed any sin them- 
selves, should be damned for the sin of their first parents ? I 
will desire him to explain to me from reason alone, the sacred 
mystery of the blessed Trinity, viz. the unity and trinity of God; 
let him tell me if he can, according to our weak way of think- 
ing, how one and the same divine nature, can be three distinct 
persons ? And yet this is what all Christians believe, as well as 
Catholics. But here it is that faith must save us ; whereas, if 
we follow our own imaginations, we shall be lost. Nor can it be 
said, that we who believe the doctrine of Christ, have no reason 
to give for the articles of our faith, since we have the strongest 
and best of reasons on our side, viz. the word of God, and the 
unerring authority of his church, which we are bound to hear 



ON THE SACRAMENT OF BAPTISM. 



377 



because she can teach nothing but truth ; for Christ nath pro- 
mised, that " he and his holy spirit will abide with her to the end 
of the world, and teach her all truth ;" and that " the gates of 
hell shall not prevail against her." Upon these two motives we 
ground our faith and build our hopes ; and as to what is above 
our weak understanding, we captivate reason to make it obedient 
to faith, and say with St. Paul, " the depth of the wisdom and 
knowledge of God ! How incomprehensible are thy judgments, 
and unsearchable thy ways !" Who can pretend to know the 
will of God, or who dare to presume to counsel him ? 

Ah ! dear Christians, what comfort for you to find so whole- 
some a remedy in the sacrament of baptism, against the misfor- 
tune you are all born to ! Could you desire any more convincing 
proof than this, of the excellency of this sacrament ? For what 
preserved you from the greatest of all miseries, viz. your being 
separated from God, but this sacrament ? Do but think seriously 
on what you were before baptism ; then you were not members 
of the church of Christ, out of which there is no salvation. 

The first ceremony performed at your baptism, was to bring 
you into the church : " Enter (says the priest) into the temple 
of God, that you may have part with Christ." Now, as you be- 
longed not to that chaste spouse of Jesus Christ, the church, be- 
fore your baptism, to whom then do you think you belonged ? I 
will tell you ; you were then under the tyranny of the devil, and 
belonged to him ; and it was for this reason the minister of 
Christ ordered him to quit your soul, saying, " Begone, Satan, 
from this child, who is the image of God, that the Holy Ghost 
the comforter, may take place in his soul." You see then, that 
before baptism, you were slaves to Satan ; but the minister of 
God, acting in his name, and by his power, set you at liberty. 

The miserable state you were in before baptism, is signified to 
pou by the exorcisms, which are an ancient ceremony of the 
3hurch. Give ear to what the priest says in this ceremony, " I 
exorcise thee, unclean spirit, in the name of the Father, and of 
32 # 



378 



ON THE SACRAMENT OF BAPTISM. 



the Son, and of the Holy Ghost, and command thee to depart 
from this servant of God." Therefore, this malignant spirit had 
possession of your souls, and he could not be dispossessed but by 
invoking the Father, Son, and Holy Ghost. the infinite good- 
ness of God, who gave to men, his ministers, so great a power 
and command over evil spirits ! And from whom do the minis- 
ters of Christ receive this power, but from Jesus Christ himself? 

Another thing which shows you the excellency of this sacra- 
ment, and which ought to make you ever thankful to God for 
having received it, is this : because you could do nothing your- 
selves which could deserve so great a blessing ; for Almighty 
God, out of his pure mercy and goodness conferred it upon you, 
without the least merit or desert on your side. Let us then 
thank the divine goodness, who has chosen us, preferably to so 
many others, who never have had the happiness to receive this 
sacrament : Let us, I say, thank and praise Almighty God for so 
great a favor and add to our sentiments of adoration, a most 
lively acknowledgment ; which ought to be so much the greater, 
as our baptism raises us to so sublime and elevated a condition. 

The degree of honor you are raised to by baptism, is, that you 
are made Christians ; and what can be greater or more noble ? 
For to be a Christian is, to be a disciple of J esus Christ ; it is to 
have God for your Father, and to be heirs of the kingdom of 
heaven. The greatest titles in this world, honors, riches, and 
nobility, all are nothing, if compared to the honor of being a 
Christian. So whether you be poor, or rich, or whatever state 
or condition you be in, if you are true Christians, you are breth- 
ren of Jesus Christ, and heirs of his kingdom. Consider then 
frequently with yourselves, dear Christians, what you were before 
baptism : you were, says the apostle, in darkness ; and what 
drew you from that miserable state of darkness, but your baptism ? 

how happy are you then to be received into the Catholic 
church ? How happy to have been made the adopted sons of the 
Almighty, heirs of the eternal kingdom of heaven, and joint heirs 



ON THE SACRAMENT OF BAPTISM. 



379 



with Christ ! To have been, by the providence and mercy of God, 
drawn from the power of darkness, from the slavery of the prince 
of darkness! You, who were born objects of God's eternal 
hatred, liable to eternal misery, subject to the endless pains of 
hell : oh ! how grateful ought you to be for this benefit, which 
God has bestowed upon you before so many, even much the 
greater part of the world, preferring you to so many, who per- 
haps would have made far better use of such a blessing. Why 
were not you born amongst infidels, J ews, or Turks ? Why were 
you preferred before so many millions in the world, who are born 
and die in sin ? You were born in sin, and as deserving of hell 
as they. For in Adam all have sinned, (says St. Paul, Rom. v. 
12.) You were born sinners, as sure as you were the sons of 
Adam ; you were excluded by his prevarication, from the king- 
dom of heaven for ever. Was there any reason then that Al- 
mighty God could have, to love you more than them? Could 
you deserve to be loved more than they ? Not in the least ; you 
were born his enemies as well as they ; it was not any merit or 
desert on your side ; but it was the pure goodness and mercy of 
God, who made you his adopted sons, by the baptism of Christ ; 
whilst his justice left them the slaves of sin and the devil. It 
was his goodness which preferred Jacob, that chose you. It 
was his justice which left Esau an object of his hatred, that per- 
mitted them to remain in their darkness and misery, who were 
created of the same dust and clay : you vessels of honor, and left 
them vessels of disgrace. let us, dear Christians, ever bless 
and praise the infinite goodness of God, who, by calling us to the 
grace of baptism, has put us in the way to life everlasting. 



380 



ON THE SACRAMENT OF BAPTISM. 



DISCOURSE TIL 

ON THE SACRAMENT OF BAPTISM. 

Going, therefore, teach ye all nations, baptising them in the name of the fr* 
ther, and of the Son, and of the Holy Ghost. — Matt, xxviii. 19. 

TTe were all bom in sin, but by the particular providence of God 
we have been wasted from this original guilt, by the waters of 
baptism, and by the merits of our Saviour Christ. But what 
will it avail you to have been adopted among the children of 
Christ, and heirs of his kingdom if your lives have not been 
answerable to this character? You were then made Christians, 
you bear yet the name of Christians, but have you lived like Chris- 
tians? Have you complied with the indispensable obligations 
incumbent upon you, by the engagement and promise you made 
to God at your baptism ? This is what you ought often to set 
before your eyes. The obligations then which you contracted in 
your baptism, shall be the subject of this discourse. 

TVhen you received the sacrament of baptism, the priest, in 
quality of God's vicegerent, asked you, if you renounced Satan, 
who is God's great enemy. You made answer in the presence 
of heaven and earth, in the sight of God and his angels, by the 
mouth of your godfather and godmother, that you renounced 
him. The priest continued, and asked you, if you renounced all 
his pomps. You answered again by the same mouth, that you 
renounced them. He added farthermore, and all his works ; and 
you protested that you renounced them. But oh ! how little do 
people heed these promises ! or supposing them to be mindful of 
them, their guilt is the greater for breaking them so audaciously 
Nevertheless, it will be upon account of these promises, that God 
will judge you so strictly at the last day ; the sentence thereof 
will be pronounced according as you have kept or broken those 
promises and vows, which you mad^ to God in your baptism 



ON THE SACRAMENT OF BAPTISM. 



381 



Consider, therefore, frequently with yourselves, what you then 
renounced. 

First, you renounced the devil : but now you seem to make 
little or no account of that promise ; though all the holy fathers 
have had the greatest regard and veneration for it, and never 
speak of it but in terms which shew plainly what they thought 
of it. St. Chrysostom says, (Horn. 25.) " that it is a bond, and a 
very great obligation, by which, we engage ourselves to God." 
St. Jerome in his epistle to Heliodorus, says, " That it is a solemn 
aath, which we make to God, to be always faithful to him, and 
never to adhere to the devil." " Be mindful, (says St. Ambrose, 
L. 1. de Sac. c. 2.) where and to whom you make this promise." 
You ought therefore to reflect frequently upon the engagements 
you made, when you renounced the devil in baptism ; you then 
promised to give yourselves entirely to God ; and he lays his 
claim and title to you, and has imprinted his arms in the indeli- 
ble character given in baptism, (like a seal or stamp, which the 
greatest sins are not able to take away ; the which notwithstand- 
ing, by sin, becomes an infamous mark of treachery and rebel- 
lion in him who carries it,) to be a continual proof that you be- 
long to him. It is upon this principle that St. Paul says in so 
many places in his epistle, (1 Cor. vi. 19.) " That we are not 
now our own," but that we belong to God ; that we are his tem- 
ple, his place of abode, his sanctuary, which he has consecrated 
to himself. 

You belong not to yourselves, you are not for yourselves, since 
you are consecrated to God by baptism. Your lives are not your 
own, they ought to be employed in the service of God, to whom 
you stand indebted for them. Your bodies are not yours, youi 
eyes are not yours, God lent them to you, to make use of them 
in lawful things, but not to behold immodest objects ; your tongues 
are not your own, so that you ought never to employ them in 
evil discourse, but to make use of them in blessing him, to whom 
they belong; your hearts are not yours, they are God's property 



382 



ON THE SACRAMENT OF BAPTISM. 



so that all the affections you set upon creatures, when not referred 
to God, are so many robberies. In fine, you have nothing which, 
properly speaking, belongs to yourselves. 

But above all, it is chiefly your souls that appertain to God» 
upon which, in your baptism, he has imprinted his image ; and 
in consideration thereof, you should often say to yourselves, 
my soul, I belong to God, I am his by a multiplicity of titles, 
but particularly by my consecration in baptism, and the donation 
I then made of myself to God ; must it not then be a grievous 
sacrilege in me, if, after consecrating myself to God, as I have 
done in baptism, I should profane myself by making a criminal 
use of my soul and body ? What can I expect, or what punish- 
ment ought I not to fear, if T profane my soul with sin ? Ah ! 
why then should I not deliver myself up to God in perpetual 
servitude, to whom I entirely belong ? Why should I not live 
in a voluntary subjection, and an agreeable dependence on his 
divine will and conduct ? What ! my soul, wilt thou never be 
subject to thy God ; seeing that upon this doth depend both my 
perfection and salvation? 

Let us then, dear Christians, give ourselves to God with all 
our hearts, since we have devoted ourselves to him of our own 
free choice, in baptism, by promising to be faithful to him. This 
was the first promise we made to God when we renounced the 
devil. Now let us see the second (which is only in consequence 
of the former,) whereby we renounced all his pomps and works. 

There are but few Christians who are willing to have any open 
dealings with the devil ; and there is scarce one who does not 
make profession, if not by his actions, at least by his words, to 
have no communication with that enemy of God, and consequently 
who does not willingly ratify the first promise he made in his 
baptism of renouncing Satan. But as to his pomps and works, 
it is far otherwise ; for there are but very few persons who in 
reality renounce them as they ought, and who are even willing 
to say they renounce them ; and consequently very few who are 



ON THE SACRAMENT OF BAPTISM. 



383 



faithful to this promise of their baptism, whereby th:y engage 
themselves to renounce all the pomps and works of the devil. It 
is no difficult matter, dear Christians, to conceive what these 
pomps are ; the very word itself shows plainly that by it are 
meant, all the pomp and grandeur of this world, which exceeds 
the bounds of necessity, or at least, all that which reason and a 
becoming decency do not require. 

Now. as to the works of Satan, in their general signification, 
and widest extent, are understood all sorts of thoughts, words, 
and actions, whereby we transgress the law of God ; that is to 
say, all the sins that rob us of the grace of God, and kill the 
eoul ; and they are called the works of Satan, because he is the 
principal author of them. But if we take the word in a stricter 
signification, the works of Satan are the occasions of sin ; that is 
to say, those places and assemblies where the devil reigns, by the 
wicked example of such as, in pursuing their own vicious incli- 
nations, involve others in the same wicked practices, and the like 
occasions of sin ; from which no one hardly ever escapes without 
having his soul defiled with sin. Or if you will have another 
explanation of it, the works of Satan are the rules and maxims 
of the wicked world, or rather the devil, who is the prince thereof. 
For instance, that we must receive no affront, but have satisfac- 
tion if we can ; that we must extol ourselves above all others as 
much as in us lies : that we must enrich ourselves by any means 
whatsoever ; and other like pernicious maxims. Behold now, 
dear Christians, the works of Satan, which you have solemnly 
renounced in baptism, and consequently you cannot practise them 
without perjuring yourselves in a most criminal manner. 

By baptism you have engaged yourselves to renounce the 
world, to separate your affections, to die to sin and the world. 
" Are you ignorant, (says St. Paul, Rom. vi. 8.) chat whosoever 
is baptised must die as our Saviour Christ died ?" What a shame 
not to keep a promise made to God, when any man ought to be 
ashamed of breaking a promise made to another, e.speciallly to a 



384 



ON THE SACRAMENT OF BAPTISM. 



friend, or to his prince ! If fchen you have made a solemn pro- 
mise to God at your baptism, as certainly you have, be sure to 
keep it : but let me beg of you to examine yourselves well on this 
point, and cast an eye back upon your actions, and see whether 
you have renounced the devil, his pomps, and works, in thought, 
word, and deed : have you in the time of temptations stood 
faithful to your promise ? Have you not taken delight in the 
works of the devil, which he proposed to you ? Have you not in 
words renounced Almighty God, and joined with the devil ? For 
how often do persons wish themselves and others to the devil, and 
if Almighty God should take them at their word, as the devil is 
very willing he should, where would they have been long before 
this ? Now, can it be said that such persons renounce the devil, 
who have him so frequently in their mouths, who imitate him by 
their oaths, curses, and blasphemies, which the devil and damned 
souls in hell continually vomit forth against God ? In fine, hava 
you renounced the works and pomps of the devil? Have you 
never consented to the works of darkness, to sins of gluttony, 
drunkenness, impurity ? To sins of detraction, anger, hatred, 
and revenge ? To sins of disobedience, of frequent omissions 
of the precepts of God ! Can your consciences say you have 
always been free, that you have always remained united to God ? 
You are happy, dear Christians, and thrice happy too, provided 
you have preserved, and kept your promise to God ; but if you 
have many times, and many ways fallen into sins and abomina- 
tions against God ; if your hearts, instead of renouncing the 
works of the devil, have been settled on them ; if you have loved 
the pleasures, riches, and grandeur this world affords, what then 
must you expect ? What plea can you make ? Give ear to the 
terrible threats of St. Paul, (1 Cor. vi. 9.) " Know you not," says 
he, " that the unjust shall not possess the kingdom of heaven ? 
Be not deceived, for neither fornicators, nor adulterers, nor the 
effeminate, nor sodomites, nor thieves, nor the covetous, nor 
drunkards, nor railers, nor extortioners, shall possess the kingdom 



ON THE SACRAMENT OF BAPTISM. 



385 



of God." So that there is no heaven for those persons who follow 
their own passions, who yield to the works of the devil, which 
they solemnly promised to renounce. 

But you have not only engaged yourselves by baptism, to re- 
nounce the devil, his works, and pomps, but also to follow and 
imitate Christ ; you must remember what St. Paul says, (Gal. 
iii. 27.) that whosoever have been baptised in Christ, have put 
on Christ. Now, what is it to have put on Christ ? It is to live 
go that Christ appear in all our actions. For as a garment covers 
a person all over, that nothing else appears, so to put on Christ, 
is to make all our actions conformable to Christ, so that all of 
them resemble the actions of Christ. And as the exterior habit 
does distinguish persons of honor from the common people, so 
must the habit of Christians, this robe of virtue, distinguish a 
true Christian from all others. 

Again, a person who is baptised, makes profession of the faith 
of Christ, chooses it for his vocation ; what a shame then not to 
endeavor to be perfect in it ! Persons in the world, what pains 
do they not take to improve themselves ? What anxieties do not 
merchants undergo for gaining the transitory riches of this world 1 
tVhat pains do scholars take to become learned ? And strange, 
that a Christian should not endeavor to perfect himself in the 
vocation of Christ ! that neither the love of Almighty God, nor 
the promises of eternal happiness, nor the fear of punishment, 
can prevail upon him to make him seriously apply himself, and 
study how to be a perfect Christian, as he is obliged to be. 

Every one is obliged to perfection ; not only priests and religious, 
but all who have put on Christ ; it is what our Saviour Christ 
himself commands : " Be you perfect, (says he, Matt. v. 48.) aa 
your heavenly Father is perfect." It is usual for children to take 
after their father, to imitate him, to love what he loves, and hate 
what he hates. Almighty God is your Father, you must there- 
fore imitate him, and not degenerate ; love virtue and hate sin. 

In fine, at your baptism you were made Christians, and now 
33 



386 



ON THE SACRAMENT OF BAPTISM. 



you profess to be so, and remain so ; but give me leave to asi 
you, what it is to be a Christian ? It is not only to believe, for 
as our Saviour says, (Matt. vii. 21.) " Not every one who says to 
me, Lord, Lord, shall enter into the kingdom of heaven, but he 
who doth the will of my Father, who is in heaven." So that the 
bare name of a Christian will signify nothing in order to salva- 
tion, unless you keep the commandments of God; and practise 
Christian perfections ; for there is no following of Christ, without 
taking up his cross ; without the exercise of mortification, humil- 
ity, and poverty of spirit; without imitating the patience, the 
charity, and other virtues of our Saviour Christ. 

Has your life hitherto, and your thoughts, words, and actions, 
been like unto this ? Has your life been spent in the exercise 
of those virtues? Have you lived mortified, chaste, humble, obe- 
dient, patient, fervent in prayer, and the practice of good works ? 
Has your exterior and interior been conformable to Christ, in 
thought, word, and deed ? Have you sanctified youi bodies as 
the temple of God? happy souls, who comply with these 
obligations ! What a comfort and joy will it be to them at the 
hour of death, to have kept their robes of innocence undefiled 1 
But, alas ! where shall we find this baptismal innocence in this 
unhappy &ge? 

In fine, if it has been your misfortune to defile your baptismal 
innocence by mortal sin, let me exhort you to make haste to wash 
away with penitential tears those dreadful stains of sin, which 
otherwise must be the fuel of hell's merciless flames for all eter- 
nity. Ah ! dear Christians, never be unmindful of the promises 
you made to Almighty God at your baptism ; and if hitherto you 
have not been faithful to the renunciation you made in your bap- 
tism, now at least renew it, but let it be with greater sincerity 
than heretofore ; say from the bottom of your hearts, I renounce 
thee, Satan, and all thy malignant suggestions ; I renounce thy 
customs, laws, and maxims; I renounce all thy pomps, and 
grandeurs, all thy vanity, and false charms, which thou throwest 



ON THE SACRAMENT OF CONFIRMATION. 387 



in my ways, thy deceitful riches, the vain pleasures of a wicked 
world, wherewith thou flatterest thy followers. It is you, sweet 
J esus, that I will henceforth follow ; your maxims and laws shall 
be the rule to which I will conform myself, and it shall be by 
them that I will hereafter ever regulate my life and conduct. 
For these are sure guides, that whosoever follows, he cannot be 
led astray ; and if you are faithful in following them, they will 
infallibly conduct you to the port of bliss 



DISCOURSE I. 

ON THE SACRAMENT OF CONFIRMATION. 

Then they laid their hands upon them, and they received the Holy Qhoit 
Acts viii. 17. 

Although the sacrament of baptism confers, or gives grace to 
all men, and infuseth the holy spirit into them ; makes them the 
children of God, and heirs of the kingdom of heaven, yet the 
devil, the mortal enemy of mankind, envying the felicity of those 
who are baptised, endeavors with all his force to rob them of the 
grace they received in the sacrament of baptism : wherefore, we 
all stand in need of new help and strength, that we may be better 
able to sustain the assaults of the devil ; and for that end, another 
sacrament was instituted by our Saviour Christ ; whereby new 
strength is given to such as are baptised, against the assaults of 
the devil, whi$h is called the sacrament of confirmation. The 
which I shall endeavor to explain in part, in the following dis- 
course; by first shewing that it is a sacrament, and that the 
apostles administered it to the faithful with wonderful effect ; and 
that it was also the practice of the primitive ages to make use 
of this sacrament, which was held in great veneration amongst 
them. I will also explain to you the ceremonies contained 
therein 



388 



ON THE SACRAMENT OF CONFIRMATION . 



The sacraments of the new law, being visible signs, to which 
grace is annexed ; so that none but God can be the author and 
establisher of such an institution ; and though it is not certainly 
known at what time precisely this sacrament was instituted, yet 
we meet with an early practice of it in the Acts of the Apostles, 
(ch. viii.) when St. Peter and St. John went down to Jerusalem, 
to confirm those of Samaria, who had before been converted to 
the Christian faith, and baptised by Philip the deacon. The 
ceremony was performed by imposition of hands, whereby they 
received the Holy Ghost. 

Here all things required to make a sacrament are to be found, 
viz., a visible sign, in the imposition of hands, and grace by con- 
ferring the Holy Ghost. We also find this promise of grace, in 
the sixteenth chapter of St. John, where Christ told his apostles., 
that when he should leave them, he would send the Holy Ghost 
upon them. And the performance of this promise appears again, 
in the second chapter of the Acts of the Apostles, when the Holy 
Ghost descended upon the apostles ; as also again, in the nine- 
teenth chapter, when those who were baptised, received the Holy 
Ghost anew, by the imposition of the apostles' hands ; which is 
i clear proof that Christ instituted this sacrament ; for it is cer ■ 
tain that the apostles could not by such a ceremony, give the 
Holy Ghost, if Christ had not ordained it for that end. " Con- 
firmation, therefore, is a sacrament instituted by Christ, to confer 
unto our souls the Holy Ghost, and an increase of our baptismal 
grace, to resist with a manly strength, and to encounter cour- 
ageously with all our ghostly enemies, and to profess constantly 
the faith of Christ," 

This the doctors and fathers of the church assert, " The flesh, 
(jsays Tertullian, L. de resur. earn.) is anointed, that the sou] 
may be fortified." And Peter Damien witnesseth the same, in 
these words, speaking of confirmation, <; The spirit is given in 
baptism as to pardon, but here to fight ; there we are cleansed 
from iniquities, here we are fortified with courage." By which 



ON THE SACRAMENT OF CONFIRMATION. 



389 



irords lie declares, that the sacrament of confirmation was insti 
tuted by Christ to be administered after baptism, that every 
Christian may be fortified in the soul, with virtues, against the 
assaults of the devil. The same does Pope Melchiades, (who 
lived fourteen hundred years ago,) teach us in his epistle to the 
bishops of Spain : " I sought whether baptism, or imposition of 
hands, was the greater sacrament, but know that they are both 
great sacraments. In baptism, (says he,) a man is received to 
warfare, and in confirmation he is armed to fight ; in baptism we 
are regenerated to life, after baptism, we are confirmed to fight ; in 
baptism, we are washed, after baptism, we are strengthened." 
Which different gifts of each sacrament shined clearly in the 
ttpostles ; who, although they were baptised, yet they were not 
endowed with that courage, as to be able to perform those things 
which a Christian ought to do. Therefore, Christ at his ascension 
did not exhibit them to enter the field of battle before they were 
confirmed, and made perfect soldiers, saying, (Luke xxiv. 49.) 
" Stay you in the city, till you be endued with power from on 
high." As if he would say, my beloved apostles ! although 
you are baptised, and have received the grace of the Holy Ghost, 
nevertheless, you are not strong enough to confess my name, nor 
sufficiently valiant, or able to overcome all the temptations of the 
world, and the devil ; therefore, go not out to battle, my soldiers, 
before I send to you from heaven spiritual arms, wherewith you 
may be able to defend yourselves against your adversaries, and 
the snares of the devil. For, as St. Chrysostom says, no one 
suffers soldiers to rush forth into the midst of their enemies, 
before they are well armed; so neither did Christ suffer his 
apostles to appear in battle, before the Holy Ghost descended 
upon them. And these spiritual arms the apostles received from 
heaven, on the very day of Pentecost, as we read in the Acts : 
(c. ii. 2, 4.) " And suddenly there came a sound from heaven, as 
of a mighty wind coming, and it filled the whole house where 
they were sitting, and they were all filled with the Holy Ghost *" 
33* 



390 ON THE SACRAMENT OF CONFIRMATION. 



By which words, says St. Bernard, it is manifest, that the apostles 
were then confirmed with virtue and courage from above. Now, 
they fly not, says he, nor hide themselves, for fear of the Jews: 
now they are all zeal, all courage, and all faith. 

The time was when they shut themselves up in a room, and 
darst not appear, for fear of the Jews; but now they open the 
doors, and in the public streets preach up Christ their Messiah ; 
and this, not before a small number of pious souls, who would be 
glad to hear them, but before the worst of their enemies ; and 
with so much freedom reproached their disbelief, and cruelty in 
crucifying the world's Redeemer, that they give evident proof 
they fear none but God. The chief of the Jews was enraged at 
their courage and boldness, and therefore charged them to preach 
Christ no more to the people. But St. Peter now, with a liberty 
becoming his zeal, asks them, if it be fit to obey them rather 
man God? 

Since words have no effect, they add stripes to threats, and 
take them before the council, where they are severely whipped; 
but they, says St. Luke, returned with joy in their hearts, because 
they were thought worthy to suffer for Christ. Whence is this 
unusual courage and zeal ? It is, dear Christians, from the Holy 
Ghost, from this divine spirit, who now rules in their hearts, for 
he gives new life to all who fight under him, and a more than 
usual zeal and virtue, to all those who receive any warmth from 
his divine fire. 

Is not this encouragement enough to make you earnestly desire 
to receive this sacrament, this divine spirit, that his divine light 
may clear your understanding, and give you a true sense of your 
duty, and eternal interest ; for he is the spirit of wisdom and 
understanding ? That his fire may quicken your zeal, and inflame 
your devotion ; for he is the spirit of piety ? That he may be a 
strength to you, in time of persecution and trouble ; that you may 
be neither oppressed by their multiplicity, nor sink under their 
weight ; for he is the spirit of counsel and fortitude ? 



ON THE SACRAMENT OF CONFIRMATION. 



391 



The enemies of the Catholic church, either neglect this cere- 
mony entirely, or those who practise it, look not upon it to be a 
sacrament. The first pretend, that it was only a temporary 
ceremony, during no longer than the apostles' time ; and that the 
effects ceasing, viz., the visible conferring of the Holy Ghost, the 
ceremony itself ought no longer to be made use of. But it is 
easily answered, that there is the same reason to continue the 
ceremony of confirmation, as that of baptism and the sacrament 
of the eucharist ; seeing that it was always practised in the pri- 
mitive ages, and handed down to us ever since. As to the effects 
ceasing, it is true, in regard of the visible descent of the Holy 
Ghost, the first establishing of the gospel only requiring that 
miraculous effect ; but the invisible effect, and operation of the 
Holy Ghost, still subsists, as the ancient Fathers unanimously 
affirm. 

Those who make use of this ceremony, but deny it to be a 
sacrament, allege, that it is no more than a catechising of chil- 
dren, and confirming them in their belief in a more solemn 
manner, after they are arrived at the use of reason. But in this 
they contradict the express words of scripture, whereby it is 
declared that the Holy Ghost, or grace, is given by the imposition 
of hands. They contradict the doctrine of the primitive Fathers, 
who not only call it a sacrament, but place it in some degree 
with the sacrament of baptism. Besides, how can it only be a 
ceremony to instruct children, and confirm them in their belief, 
after they are arrived at the use of reason, seeing that it was the 
practice in the primitive ages, to confirm infants as soon as they 
were baptised, and before they were capable of instruction ? 

Now, dear Christians, as the sacrament of baptism consists of 
two parts, viz., matter and form, as water, which is called the 
matter, and those words, " I baptise thee, in the name of the 
Father, and of the Son, and of the Holy Ghost," which are the 
form : so there is also a matter and form in the sacrament of 
confirmation. The matter is the imposition of hands, and anoint* 



392 



05 THE SACKAMENT OP CONFIRMATION. 



ing with chrism ; the form are these words, " I sign thee witi 
the sign of the cross, and confirm thee with the chrism of salva 
tion, in the name of the Father, and of the Son, and of the Holj 
Ghost." This matter and form is well grounded, both in the 
scriptures and constant tradition of the church. The imposition 
of hands, upon this occasion, is expressly mentioned in the Acta 
of the Apostles ; (ch. xix.) and anointing with oil is a constant 
ceremony, both in the Old and New Testament, when persons 
are consecrated to the service of God. Kings and priests were 
anointed in the old law ; and St. Paul makes mention of anoint- 
ing; (2 Cor. i. 21, 22.) and the sick were anointed, as St. James 
orders, (ch. v. 14.) when the priests were called in to assist them 
at the hour of death. It is true, no express mention is made of 
anointing, where the scripture speaks of confirmation : but the 
constant tradition and practice of the church, from the very 
earliest times of Christianity, justifies the ceremony. Tertullian 
says, " The flesh is anointed, that the soul may be consecrated." 
And St. Clement says, (In Decret. Pont, de Consec. Dist. 5.) 
" All must make haste without delay to be born again to God, 
(that is, to be baptised,) and then at last, to be signed and 
anointed by a bishop ; as we have received from Peter, and the 
rest of the apostles have taught us, our Lord commanding it." 
Hence, it was always the custom to anoint those who were bap- 
tised, confirmed, and consecrated by holy orders, or lay in danger 
of death by sickness : and, therefore, St. Augustin calls confirma- 
tion the sacrament of chrism. L. 2. Con. cit. petit, c. 104. 

The form of confirmation is answerable to the nature of the 
sacrament. The invocation of the blessed Trinity points out the 
power whereby the sacrament works its effect. The words 1 
confirm thee, intimate the principal and proper effect of the 
sacrament, which is a strengthening grace. The sign of the cross 
imports, that the person who receives the sacrament has no* 
engaged himself and put on armor, to be a soldier of Christ. 

As to the minister of this sacrament, it appears, both from th€ 



ON THE SACRAMENT OF CONTIRM A HON 



393 



scriptures, the practice of the primitive ages, and the constant 
doctrine of the learned, that it ought to be a bishop. (Acts viii.) 
For Philip the deacon, and others employed in the conversion 
of the Samaritans, had already baptised them, but they did not 
andertake to give the Holy Ghost, by imposition of hands : for 
to perform this work, St. Peter and St. John, who were both 
bishops, were dispatched from Jerusalem. And wherever men- 
tion is made of this sacrament, in the writings of the ancient 
Fathers, the administration is said always to belong to the Pro- 
positi, or chief superiors in the church ; and namely, to those of 
the episcopal order. There is no occasion to allege any other 
reason for this ceremony, besides the institution, and the authori- 
ty of the church ; though it seems to be required, or at least very 
suitable to the nature of the sacrament : for the character con- 
ferred by confirmation being a kind of commission to fight under 
Christ's banner; and commissions being usually granted by the 
chief commanders of an army, the prelates of God's church are 
very properly appointed for that purpose. 

Now as to the ceremonies performed in this sacrament, the 
first thing you are to take notice of, is the matter that is applied, 
which is twofold, viz., the imposition of hands, and oil, with the 
mixture of sweet balm. The imposition of hands betokens the 
inward spreading of the Holy Ghost, or grace of God in the soul, 
at the same time that the outward benediction is pronounced. 
The oil mixed with balm, which is called chrism, and blessed only 
by a bishop, puts us in mind of several spiritual advantages, tc 
which it has an allusion. The properties of oil are to cleanse 
and preserve metals from rust, and was commonly made use of 
to render the limbs supple and active, when they are to shew 
their abilities by wrestling, and other performances of the body. 
This is an emblem of thai spirit and liveliness, which a Christian 
ought to discover in the profession of his faith and duties of his 
religion ; being an effect of the inward unction of the Holy Ghost 
The sweet bain: that is mixed with the oil, signifies the odor 



394 



ON THE SACRAMENT OF CONFIRMATION, 



of a good life, which diffuses itself by example and edifying be- 
havior. A blow is given upon the cheek of those who receive 
this sacrament, to put them in mind of persecution, and the 
obligation they lie under to suffer all sorts of hardships, loss of 
goods, imprisonment, and even death itself, rather than forsake 
their religion. 

A cross is made on the forehead, as the most proper place to 
express a Christian's behavior, when he comes to be questioned 
about his religion ; for as the forehead or countenance is the seat 
of bashfulness, or resolution and firmness of temper, so the sign 
of the cross is made there, to signify that we neither will be 
ashamed of owning our religion, nor neglect the practice of it, 
out of any worldly consideration, or for fear of being ridiculed or 
puinted at by such as are but too apt to discountenance the hum- 
ble methods of the gospel. 

In fine, to take a short view of all the obligations that are in- 
cumbent on a Christian, upon account of this sacrament, you must 
consider yourselves as soldiers listed under the banner of Christ. 
By baptism you are made subjects, by confirmation you put on 
armor, and become companions. And farther, you are favored 
with a new character and commission, to maintain the cause of 
God and his church, both by words and examples. This is a 
proper reflection for all those who, being baptised within the 
bosom of the church, and have ratified the engagement in the 
sacrament of confirmation, are so unfortunate, as to harbor any 
thoughts of abandoning the house where they received their edu- 
cation, and spurning at the mother who gave them suck. If 
there are any instances of this kind, as it is to be feared there 
are but too many, how will they be able to bear the reproach, 
when at the hour of death they shall be called upon, and ques- 
tioned concerning the obligations of this sacrament ? How can 
they have the assurance to shew that forehead, which has been 
anointed, as a public testimonial that they never would forsake 
the cause they had undertaken ? With what countenance can 



ON THE SACRAMENT OF CONFIRMATION. 



395 



fchey shew those cheeks, which were smitten in token of perse- 
cution, who have neglected the discipline of the church, and 
thrown away the cross of Christ, for the sake of ease and liberty ? 

All you, therefore, who have received the Holy Grhost, in the 
sacrament of confirmation, consider with yourselves, and see, 
whether or no you have ever been so ungrateful, as to banish 
him from your souls ; if so, it is high time to wash off that stain, 
by a sincere and speedy repentance. Have you never been deaf 
to his gracious call, by neglecting his holy inspirations, and re- 
sisting his grace ? T doubt your consciences bear witness against 
you in this point. Resolve therefore effectually, from this mo- 
ment, to be more obedient for the future. It is by the effects of 
this holy spirit, you are to be confirmed in your faith, be patient 
under all troubles, humble when provoked, meek when injured, 
peaceable with the contentions, compassionate on the distressed, 
and never tired in doing your duty, or suffering whatever is your 
portion. It is by this holy mover, you are to be directed in all 
you undertake, helped in your devotions, inflamed with the love 
of God, and supported in every obligation to yourselves or neigh- 
bor ; so that, whether in time of prosperity, or adversity ; whether 
in spiritual comfort, or interior darkness; whether in time of 
temptation, there is not one step you can take aright, in order to 
happiness, but as directed and moved by this holy spirit. 

These, dear Christians, are some of the effects of this divine 
spirit, necessary for our guidance to eternal li4fe ; of which I shall 
speak more at large in the next discourse. I shall, therefore, 
conclude with exhorting you, to reflect and consider seriously 
with yourselves, how many ways you are apt to be deluded, both 
by fear and hopes, by the world, vanity, and self-love ; how many 
dangers surround you, how little you know what is truly good 
for you : so that you cannot but see that the assistance of the 
Holy Grhost is continually necessary for you, and that you cannot 
possibly go on, with any degree of security, without the help of 
this guide, this light, this strengthener and comforter in a w**d, 



396 



ON THE SACRAMENT OF CONFIRMATION. 



without his assistance you are eternally lost. It behooves yon 
then very much, earnestly to beseech this divine spirit to assist 
and heal your internal wounds, and to give you an increase of 
virtue in this life, that you may dwell for ever in his glory in the 
next. 



DISCOURSE II. 

ON THE SACRAMENT OF CONFIRMATION. 

Then they laid their hands npon them, and they received the Holy Ghoft. 
Acts viii. 17. 

I have showed you, dear Christians, in the foregoing discourse, 
that this sacrament was instituted by Christ, to strengthen us in 
our faith, and make us the better able to resist the temptations 
of the devil, in whatever may be contrary to our belief in Christ ; 
as also ikat the apostles administered this sacrament with won- 
derful effect, and that it was held in great veneration amongst 
the primitive Christians. I have likewise explained the ceremo- 
nies used therein. What therefore I intend in this discourse is, 
to lay before you the effects and necessity of this sacrament ; as 
also show you how you must prepare yourself to receive it. 

The general effect of the sacrament of confirmation is sancti- 
fying grace, which all are made partakers of. who receive it with 
due dispositions. The particular and peculiar effect of this sacra- 
ment is, a strengthening grace, whereby we are made perfect 
Christians, and as it were fitted out, and furnished with what is 
necessary to comply with all the duties of a Christian, and defend 
ourselves against all enemies that can attack us. It gives a 
courage to behave ourselves manfully in time of persecution : it 
makes us stand upon our guard in time of temptations : it also 
inspires us with knowledge, courage, and zeal : witness the apos- 
tles and disciples, who after they had received the Holy Ghost, 



ON THE SACRAMENT OF CONFIRMATION. 



39? 



their understandings were immediately elevated, to penetrate the 
most sublime mysteries of faith ; demonstrating the truth of the 
Christian religion, from the predictions of the prophets concern- 
ing the Messiah ; and this with so much force and efficacy, thai 
the chief priest, and the most learned of the Jewish law, were 
astonished to see themselves baffled by those whom they knew to 
be poor ignorant fishermen. The most learned of the Jews were 
astonished at those wonderful effects of the divine grace in tha 
apostles ; insomuch, that they were at a loss how to contradict 
the preaching of those inspired men, whose doctrine they saw 
confirmed by manifest miracles ; yet they were so far from being 
converted, that they plotted and caballed together, how to put a 
stop to the progress of the gospel. 

What conclusion do they make after this conviction of their 
own consciences ? No other, than to charge the apostles, at their 
peril, not to preach the Christian doctrine to any one living ; a 
strange example of obstinacy in sin ! 

But now, what very much deserves to be taken notice of is, 
how dangerous a thing it is to let your wills get the start of your 
understandings, in the affairs of your salvation. And yet, alas ! 
is not this common now-a-days ? Are there none, think you, 
who are convinced of the truth of the true faith, and yet do not 
embrace it, because some temporal interest, some post of honor, 
to which their ambitious inclinations hurry them on, is incon- 
sistent with the profession of it ? But not to seek examples out 
of the church, are there no Catholics whose consciences tell them, 
do not engage yourself in such and such diversions, such and 
such affairs, such and such company; do not gratify this, or that 
passion, it is criminal, it is contrary to what both faith and reason 
require of you, and yet are weak enough to yield to the tempta- 
tion ? I fear we shall find a great number of these. 

There is nothing that sets the effect of this sacrament, in those 
first preachers of the Christian faith, in a stronger light, than 
their undaunted courage, ardent zeal and fervor in promoting 



398 



ON THE SACRAMENT OF CONFIRMATION, 



the glory of God, and the salvation of their neighbor, as also 
their suffering with a spiritual joy, all the insults and affronts 
offered by the Jews, on account of their religion, and faith in 
Christ. They practised that important lesson, which the apostle 
St. James gives all the faithful : " Look upon it, (says he, c. xii.) 
as a subject of joy, when you enter into various trials and per- 
secutious." St. Peter likewise says, (1 Ep. c. iv.) " Let none of 
you suffer as a murderer, or a railer, or a coveter of other men's 
things ; but if as a Christian, let him be not ashamed, but let 
him glorify God in his name." You will say, no doubt, that 
these are proper examples for pastors, and such as are called to 
the apostolic functions. It is very true ; but you must not imagine 
that there is nothing herein for you to imitate, because not called 
by God to his sacred ministry. Their zeal teaches you what yon 
ought to do in defence of the faith they preached, remembering 
that if you are ashamed of Christ and his doctrine, he will disown 
you before the face of his Father. You are not, it is true, called 
to the priesthood, nor obliged to labor in preaching the gospel, 
and administering the sacraments ; but you must remember you 
have no small obligation of earnestly promoting the conversion of 
your neighbors, by a zealous and edifying life. Happy then, and 
fchrice happy too, are all those whose lives contribute to the con- 
version of a sinner; for, as St. James says, (c. v. 20.) "He who 
causeth a sinner to be converted from the error of his way, shall 
save his soul from death, and shall cover a multitude of sins." 
And on the contrary, miserable are they who induce others to sin, 
either by words or example ; such persons shall not only answer 
for the souls of those they pervert, but for the blood of Christ, 
which they cause to be shed in vain. 

But to proceed : another effect of this sacrament is a character, 
which is in the nature of a commission, or spiritual power, con- 
ferred upon us, to fight the cause of God and religicn. And as 
the character of a Christian, which we receive in baptism, cannot 
be lost, or taken from us, as being given immediately by God ; so 



ON THE SACRAMENT OF CONFIRMATION. 



399 



neither can we be deprived of the character of a complete Chris- 
tian, or soldier of Christ ; and by consequence neither of these 
sacraments can be repeated, or administer 3d twice to the same 
person, without injury to him from whom they receive their 
power. 

In order that you may know how necessary the sacrament of 
confirmation is, you must first compare it with other sacraments , 
some whereof are necessary to the church in general, others to 
particular persons only. For instance, baptism is necessary for 
every individual person, for the remission of original sin. Pen- 
ance, or repentance, is necessary for all who are guilty of actual 
sin ; this necessity is called absolute, and will not admit of any 
excuse or dispensation in any circumstance whatever. The sacra- 
ment of the eucharist, and extreme unction, are also necessary 
for all persons, both by the law of God and the church ; yet not 
so necessary, but that salvation may be obtained without them 
where there is not a wilful neglect. The sacraments of ordei 
and matrimony are not necessary for every individual person, 
but only to certain stations, viz., for those who engage in ecclesi- 
astical functions, and those who are disposed to enter the married 
state. 

From these considerations you may be informed in what man- 
ner the sacrament of confirmation is necessary, viz., by a divine 
precept, and the laws of the church ; in the same manner as 
extreme unction is necessary. For certainly our blessed Saviour 
did not institute a sacrament for the benefit of the whole church, 
and at the same time leave persons at their liberty, whether they 
would make use of it or not. Besides, as every sacrament has 
a peculiar grace annexed to it, which cannnot be obtained by any 
other channel ; and it is a criminal presumption to expect that 
effect by any other means, than what Christ has ordained for that 
purpose. The grace of making us perfect Christians, and a 
strengthening grace, to bear up with courage against persecution, 



400 



ON THE SACRAMEttt OF CONFIRMATION. 



cannot be particularly ascribed to any other ceremony or sacra- 
ment, besides confirmation. 

Hence it is, that in the primitive ages, when the heathenish 
persecution raged against the Christians, and that the bishops 
were either put to death, imprisoned, or sent into banishment, 
great lamentations were made among the faithful, not only for 
wan* of the good example and instructions they received from 
the bishops, but most especially, they deplored the absence of 
those persons, who were wont to administer unto them the sacra- 
ment of confirmation, whereby they might be encouraged and 
strengthened against the rigorous persecutions they were daily 
exposed to. It was upon this account, that care was taken to 
have little children confirmed immediately after baptism, lest 
afterwards they might not have an opportunity in those perilous 
times. This circumstance ought to be considered by all those 
who live in a country where the Catholic faith is not only dis- 
couraged, but the professors may be exposed to the most rigorous 
persecutions, when their enemies are disposed to let the penal 
laws loose against them. It has often been the case, even in our 
memory, and may be again, though we are very easy under the 
present government, whose lenity all Catholics ought gratefully 
to acknowledge. But among other things, which have occasioned 
a defection of many from the church, the want of respect, and 
they not having recourse to the sacrament of confirmation, may 
be mentioned, as one of the devil's stratagems to lessen the num- 
ber of the faithful. For how can you expect to avoid the evil, 
without making use of the means to prevent it ; or bear up against 
persecution, who willingly reject the grace that is ordained to 
support you on that occasion ? Wherefore all parents and masters 
of families, ought to take care and see, that their children and 
servants are confirmed by a bishop, so that they may become 
perfect Christians. 

You know that in natural things, certain dispositions are re- 
quired in the subject, before the agent can produce its effect ; so 



ON THE SACRAMENT OF CONFIRMATION. 



401 



we cannot receive the benefit intended by the sacraments, with- 
out due preparation. In relation to the sacrament of confirma- 
tion, it is in the first place required that a person be baptised ; for 
without baptism you are not members of Christ's church, nor in 
a capacity of receiving any nourishment from the rest of the 
sacraments, unless you are united to Christ's mystical body ; for 
a tree can communicate no nourishment to those branches which 
are cut off, or otherwise not united to it. 

A second thing required is, the state of grace, without which 
no one can worthily receive this sacrament ; and in order to this, 
every one that is admitted, ought to confess their sins with a 
true sorrow for having offended God. This obligation includes 
all those who are arrived at the perfect use of reason, so as to be 
able to distinguish between good and evil ; and though seven 
years of age is the time usually mentioned, yet there being a 
great difference in the natural capacities of children, a judgment 
is to be formed of them, not so much from their years, as the 
tokens they give of their fitness and sufficiency. Formerly, in- 
deed, this sacrament was conferred on infants, before they arrived 
at the use of reason ; upon which occasion these preparations I 
have mentioned were not requisite ; but this practice being partly 
laid aside, or at least not made use of, without consulting the 
prelates of the church ; it is left to them to determine what ne- 
cessity there may be of following it, they being the only judges 
of the case. 

Let me put you in mind once more, that in case you have not 
preserved your baptismal innocence, to endeavor to repair it by 
a serious repentance, and a real amendment, before you approach 
to this sacrament ; for " the spirit of wisdom (says the wise man,) 
will not enter into a soul ill disposed, nor dwell in a body defiled 
with sin ;" no dear Christians, this spotless dove cannot set his 
foot in any place defiled with filth. 

Another disposition is, that you must be at peace and in charity 
with every one ; for the Holy Ghost, as the apostle assures us, U 
34* 



402 ON THE SACRAMENT OF CONFIRMATION* 



the spirit of peace, and not of dissension. Again, you must quit 
your affections to this world ; for the spirit of God, and the spirit 
of the world, can never dwell together. The world, it may be, 
would be willing enough to accommodate itself with the spirit of 
God, but the spirit of God can never agree with the world. The 
world is nothing but corruption and malice ; the spirit of God is 
nothing but sanctity and goodness. The world is full of dissen- 
sion and quarrels ; the spirit of God breathes nothing but meek- 
ness and patience. The world teaches nothing but pride and 
vanity; the spirit of God inspires nothing but humility and 
modesty. 

You see now, dear Christians, that in order to receive the Holy 
Ghost, you must separate yourselves, if not from the world, at 
least from the spirit of the world ; you must separate yourselves 
from its evil maxims, its dangerous pleasures, its contagious fol- 
lies, and its pernicious engagements ; these are inconsistent with 
the spirit of God. 

Lastly. You must imitate the apostles, who employed them- 
selves in earnest prayer, before they received the Holy Ghost ; 
as knowing the difficult charge they had upon their hands, the 
preaching of the gospel, and the conversion of the world, from 
all its evil ways, and yet so natural to flesh and blood ; and know- 
ing their own insufficiency for so great a work, they made press- 
ing instances to heaven, from whence their assistance must come. 

Were you but as sensible of your own wants, you would be as 
fervent in your prayers ; did you but see the strength of your 
passions, and their danger ; did you but see the snares of the 
devil, that lie in wait for you ; had you but a just sense of the 
corruption of the world, and how easy you are drawn into it, you 
would importune heaven for succor and help, with as much in- 
stance as the apostles did : you would beg like them, for light 
from heaven, to enlighten you in time of danger, and grace to 
avoid the occasions of it ; you would beg, like them, for patience 
to bear the difficulties of human life, and to submit to those trials, 



Off THE SACRAMENT OF THE HOLY EUCHAKIST. 4(>3 



which are the appointments of heaven, with a resignation be- 
coming a Christian. You know Almighty God is good, and will 
not be wanting to assist you, if you refuse not to ask it as you 
ought ; he will send his divine spirit upon you, loaded with bless- 
ings, viz., wisdom, understanding, counsel, fortitude, knowledge, 
piety, and the fear of our Lord, which are his gifts. Charity, 
ioy, peace, patience, longanimity, goodness, benignity, mildness, 
fidelity, modesty, continency, and chastity, are the fruits he leaves 
behind him. 

If you receive not these blessings, it is because your hearts 
are engaged in the interests of your passions, and you asked not 
God in earnest. Think seriously on this great misfortune, to be 
deprived of the divine spirit, and the sad consequences of it ? 
beg now at least this one blessing, that this divine spirit would^ 
by his light and grace, change this disorder, and move you so to 
desire his presence here, that you may be happy in it for all 
eternity. 



DISCOURSE I, 

ON THE SACRAMENT OF THE HOLY EUCHARIST. 
I A« ye aad eat, this is my body, which shall be delivered for you. — 1 Cor. xi. 24. 

As there are seven planets in the heavens, from whose virtue 
and influence depend upon whatsoever is here upon earth ; and 
among these the sun is as king, and he alone, by his own nature 
and essence, is clear and light, and the rest of the planets receive 
their light from him : so in like manner, in the church of God 
there . are seven sacraments, from whose virtue all the safety of 
our souls depends in this life. But the blessed eucharist is the 
Ving of all the rest, and it alone comprehends in itself the sole 



404 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



author of grace, and from whence the rest have their virtue com. 
niunicated to them. 

But, alas ! there are numbers who endeavor to obscure and ex- 
tinguish this light ; which heretofore holy Simeon prophesied of 
the infant Jesus, saying, (Luke ii. 34.) "Behold this child is set 
for the fall, and for the resurrection of many in Israel, and for a 
sign which shall be contradicted." This we see now a-days ful- 
filled, in the use of the holy sacrament of the eucharist, for " it is 
put for the resurrection of many," viz., of those who firmly be- 
lieve, that in the sacrament of the eucharist, is contained truly and 
really, the body and blood, soul and divinity of Christ ; and " for a 
sign which shall be contradicted," to all those who deny, that in the 
sacrament of the eucharist, is the body and blood of Christ : such 
are the Calvinists, and others, who do not believe, that the body 
and blood of Christ are contained in the sacrament of the eucha- 
rist, under the species or appearance of bread and wine : but 
that it is only a bare empty sign of Christ's body. The Luthe- 
rans, and others, although they believe that the body and blood 
of Christ are contained in the blessed sacrament, nevertheless, 
they say it is there, together with the bread and wine ; so that 
they do not believe, that the substance of bread and wine is 
changed or converted into the body and blood of Christ. But 
the faith of the Catholic church is, that in the holy eucharist is 
contained, truly and really, verily and in deed, the body and blood, 
soul and divinity of Christ, viz., that very same body, which was 
born of the blessed Virgin Mary, that very same body, which was 
crucified upon the cross, and that very same body, which is now 
in heaven, at the right hand of the Father. Moreover, our faith 
is that by the words spoken by the mouth of the priest at mass, 
who holds the place of God, that the bread, in a moment, ia 
changed and transubstantiated into the body of Christ, and the 
wine into his precious blood : and that under either species a 
true, solid, living, and animated body, joined always to the di« 
vinity, is contained. 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 405 



fhis we are taught from the types and figures of the Old 
Teetament ; this the prophets also foretold ; this St. Paul and all 
the evangelists teach us ; and this all the doctors of the church, 
in all ages, constantly affirm. 

What therefore I intend in this discourse is, first, to prove to 
you the truth of the real presence, from the figures and prophe- 
cies of the Old Testament, as also from the epistle of St. Paul 
to the Corinthians. And, secondly, that the belief of the real 
presence, or transubstantiation, is no ways contrarj to sense or 
reason. 

That the figures of the old law do represent the eucharist, is 
manifest ; for manna was an excellent figure of the eucharist, 
wherewith God fed his people in the desert : which in the scripture 
is called the bread of angels, bread from heaven, and heavenly 
bread. Therefore the eucharist ought to be a thing most excel- 
lent and singular ; for the thing figured ought to be more noble 
than the figure or image : as for example, the person of a king 
is more worthy than the figure or image, which represents him. 

Another figure of the eucharist was the paschal lamb ; which, 
after it was offered and slain, was eaten with certain ceremonies 
by the Hebrews, as we read in Exodus, (chap, xii.) which signi 
fied, that Christ would offer himself, and afterwards give himself 
to be eaten ; as when he said to his apostles, at his last supper, 
" Take ye and eat, this is my body." Matt. xxvi. 26. 

But the sacrament of the eucharist was not only prefigured by 
types, but was also foretold by the prophets : and first, the royal 
prophet David, who foreseeing in spirit, how excellent food the 
Son of God would give to the children of the new law, rejoiced 
in heart, and sung forth, (Psal. xxii. 5.) " Thou hast prepared 
and set before me a table (to strengthen me) against those who 
persecute me." The prophet speaks not here of a corporeal 
banquet or table, because that driveth not away from us spiritual 
enemies that afflict us, but rather inviteth them ; but he speaks, 
says 8t Cyril, of the mystical and life-giving table of the holt 



4 3 6 ON THE SACRAMENT OF THE HOLY EtJCHARIflfr. 



altar, which truly drives away the spiritual enemy, who afflict 
and oppresses us. Again, the same holy David says, (Psal. c. 4.) 
" Our merciful Lord has made a memory of his marvellous works, 
he has prepared sustenance for all who fear him. He hath made 
a remembrance of his wonderful works, being a merciful and 
gracious Lord." But what has he done ! He has prepared food, 
says holy David, for all those who fear him. He speaks not here 
of corporeal food, because he gives that even to his enemies ; 
both to Jews, Turks, Infidels, and the like. But the holy eu- 
eharist is a short compendium of all the miracles of God ; for in 
this sacrament are seen all the wonderful things of God, viz., a 
body in many places at once, and yet possessing no place : a body 
without extension of parts, impassable, not to be divided without 
diminution : in fine, a body spiritual and divine. Here do Catho- 
lics believe accidents to subsist without their subject, quantity 
without matter, color without substance. Here divines acknow- 
ledge an admirable action, a miraculous transubstantiation or 
change, which is as much to be admired as the very creation of 
the world. They here believe one substance to be changed into 
another, without corruption or generation. Therefore truly did 
the prophet say, (Psal. ex. 4.) " Our merciful Lord has made a 
remembrance of his wonderful works." 

If we add to these figures and prophecies, the authority of the 
New Testament, it will appear most certain, that Christ at his 
last supper, gave to his apostles not the bare figure or sign of his 
body, but his true, real, and proper body. For ^3 St. Paul de- 
clares, that Christ at his last supper spoke these words, (1 Cor. 
xi. 24.) " Take ye, and eat, this is my body, which shall be de- 
livered for you." And the evangelists, although they wrote at 
different times and places, they wrote the same thing, to the 
same purpose, and in the same words ; nor was there any of them 
who, in this institution, made use of the word, it signifies or re- 
presents my body. The apostles understood the words of our 
Saviour in a plain and literal sense ; and thus the Jews under- 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 407 



stood hiin, when they cried out, (John vi. 53.) " How can this 
man give us his flesh to eat?" If he had spoken only in a figur- 
ative sense, it had been easy to have told them so ; for in other 
matters of much less importance, it was his usual custom to 
expound his meaning, as St. Mark assures us, (c. iv. 34.) but 
none of the apostles complained of the obscurity of his words, 
for they very well remembered what Christ had said to them 
before; (John vi. 52.) "The bread that I will give is my flesh, 
for the life of the world." Moreover, they observed that Christ 
said: (Matt. xxvi. 27.) "This is my blood of the New Testa- 
ment ;" by which words he signified, that he would leave them 
his body and blood, as a legacy in his last will or testament, tr> 
feed and nourish our souls, and as a perpetual monument of his 
affection. Now the words of a will or testament ought to be 
understood in their proper sense, as the words themselves sound ; 
for if human testaments, or last wills, are to be understood 
in their proper literal sense, as human laws teach us they are, 
how much more did the apostles understand the Testament of 
Christ in its proper sense? If a prince, for example before 
his death, should make his last will or testament, wherein he left 
to such a nobleman such a castle, with all the lands and tene- 
ments belonging to it, and to each of his servants one thousand 
pounds a piece : now if after his death, his heirs -should wrest, or 
turn the words of the testator to a figurative sense, surely this 
would have no effect with any judge. For if they should say, 
the prince left a castle with all its farms and lands, not in sub- 
stance, but in figure only, viz., a picture, or painted castle and 
lands ; and to his servants he left so much painted money ; I am 
confident those persons would be esteemed very wicked men, who 
should dream of such evasions; and would be condemned for 
their injustice, in every court of judicature throughout the world. 

And let me tell you, this is the very case of our adversaries, 
who say, that Christ did not give us his body and blood, but only 
the figure, or sign of his body ; but alas ! what is this, but to 



408 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



mock and sport at the word of God ? For St. Paul in his epistlo 
to the Corinthians, (c. xi. 27.) proves plainly, that Christ did not 
give to his apostles a bare sign or figure of his body, but his true 
and real body ; for he assures us that " whosoever shall eat this 
bread, or drink the chalice of the Lord unworthily, shall be 
guilty of the body and of the blood of the Lord." Therefore, 
that this argument of St. Paul may have its full force, we must 
understand by the body and blood of Christ not the figure of 
them, but that very same body which the Jews crucified, and the 
self same blood which they wickedly shed. And surely no one 
will deny, or call in question, but that it was his true and real 
body that was delivered, and his real blood that was shed ; and 
if so, by consequence it must be his true and real body and blood, 
which he gave to his apostles ; for we have the same authority 
for one as for the other. 

I cannot forbear admiring the weakness of some of our adver- 
saries, who pretend that Christ is not really present in the sacra* 
ment, because St. Paul says, as often as you celebrate the holy 
mysteries, you must do it in remembrance of Christ. What ! is 
it then improper to recommend the remembrance of what is 
present ? Can any thing be more really and intimately present 
to every one than God? He is not far from every one of us, 
(says St. Paul, Acts xvii. 27.) and yet with how much reason 
does Solomon, in the last chapter of Ecclesiastes, call upon every 
one to remember his Creator in the days of his youth ? The 
reason of this is, because what falls not under the senses, may 
easily be forgotten, and the remembrance of it is recommended. 
Besides, you must take notice, that what you are chiefly to re- 
member is the death and passion of Christ, as we learn from St, 
Paul ; the remembrance of which is no ways inconsistent with 
Christ's real presence in the sacrament : " You shall shew the 
death of our Lord until he come." 

Before I proceed any farther, to prove the truth or verity of 
the real presence of Christ's precious body and blood in the holj 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 409 



eucharist, it will not be amiss to prove, that this belief of oura 
is no ways contrary to sense or reason. 

One motive why our adversaries think that their senses are 
imposed upon, is a false persuasion ; because they imagine that 
when they see the sacrament, they are to believe that the out- 
ward form, the surface, and the qualities which they see, touch, 
or taste, to be the true body and blood of Christ. If this were 
so, then indeed they would have reason to cry out, and say, their 
senses were contradicted ; but if they would but reflect, that all 
this outward form, the surface and the qualities, which we see, 
feel, or taste, are really in all respects, the very same as they are 
represented to our senses, and that no Catholic believes them to 
be the true body and blood of Christ, but only the veil which 
shrouds it, or hides it from our senses ; that when we fall down 
on our knees to adore our Saviour Jesus Christ, whom we firmly 
believe to be really and substantially present, by a miracle im- 
perceptible to all our senses, we do not adore the veil which 
shrouds or hides him from us, we only adore the God of our sal- 
vation, who in the mystery of the incarnation hid his divinity in 
flesh ; and in the mystery of transubstantiation hides his flesh 
and blood, under the forms or appearances of bread and wine. If 
people would but seriously reflect, that what they perceive by 
any of their senses, is really and truly the same as they perceive, 
viz., that the exterior form of bread and wine are truly there, 
though not the inward substance of bread and wine ; that faith 
does not oblige them to believe the contrary, but only to believe 
that under these outward forms the body and blood of Christ are 
hid and concealed from all our senses ; then they would easily 
conclude that transubstantiation is not contrary to sense. For 
you must observe, that our senses only perceive the outward ap- 
pearances of their objects, and that our understanding is the only 
faculty which can discern the inward substance. The naked sub- 
stance of a body cannot be perceived by any sense, but because 
35 



410 ON THE SACRAMENT OF THE HOLT EUCHARIST. 



it neither has dimension, figure, or color, nor any of those modi- 
fications which affect our senses. 

Now I must needs acknowledge, that if when we receive the 
blessed sacrament, we saw it white, and yet believed it black ; if 
we felt it rough, and yet believed it smooth ; if we tasted sweet- 
ness, and yet believed it bitter ; then no man could deny but 
that our faith taught us things evidently contrary to what our 
senses tell us. But as the case stands with us in this article, I 
cannot see how any thing but invincible ignorance can possibly 
excuse all those who charge us with the ridiculous absurdity of 
contradicting all our senses ; when at the same time, we believe 
all that our senses represent unto us. 

But it is objected, that after consecration we see the substance 
of bread, and we believe the substance is not there ; is not this, 
they say, contradicting our senses ? I grant, that after conse- 
cration we see the substance as plainly as we did before ; but I 
absolutely deny that any man ever saw the substance of bread, 
either before or after eonsecration ; for as I said before, all that 
is perceptible to the senses, is only the accidents or appearances 
of bread and wine, and this remains the same after consecration 
as before, so that the senses are not at all deceived. 

If we believe that transubstantiation was a sensible change ; 
that is to say, a change of any thing that is sensible in the bread 
and wine, then indeed our senses might easily give evidence 
against our faith, as being judges of sensible things : they might 
depose that nothing sensible is changed, but that all things sen- 
sible remain the same as formerly they were ; and no man could 
deny but that our faith would then contradict our senses. But 
on the contrary, if we do not believe that transubstantiation is a 
sensible change, then it is certain, our senses not being judges of 
insensible things, cannot give evidence against us. 

But some will perhaps say, that the substance of bread and 
wine are sensible things. To which I answer, that if by sub- 
itance they mean something that is sensible, the Catholic church 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 411 



does not mean the same ; so that they mean one sort of substance 
and the church another ; for the Catholic church, by the sub- 
stance, which she believes to be changed in the sacrament, does 
not understand anything that is sensible in the bread and wine ; 
and therefore all their arguments, from evidence of sense, an 
levelled against a chimerical transubstantiation of their own in- 
vention, and not against that which the church has defined in the 
Council of Trent. 

Again, it is objected that the mystery of transubstantiation 
seems impossible. It seems impossible, say they, first, for the 
body of Christ to be confined within so small a compass ; second- 
ly, for one body to be at the same time in two places. 

It is strange, dear Christians, to see, when once people's minds 
are prepossessed with an aversion for any doctrine, how blind 
they are in their inquiries, how partial and unequal in their judg- 
ments. They easily believe the incarnation of Christ ; and the 
reason is, because it is an article which they are willing to be- 
lieve ; so they make no doubt, but Almighty God's goodness, 
infinity, immensity, may be lodged within the compass of a man ; 
and that this man, who lived and died amongst us, is the great 
creator and conserver of the universe. Why have they not the 
assurance to ridicule this mystery, and say, it is evidently con- 
trary to reason, as the enemies of Christ's divinity do ? Why do 
they not tell the world, that it involves a clear contradiction, to 
imagine infinity measured. Incomprehensibility comprehended, 
and immensity contained within the compass of a man ? The 
reason is, because they like this article well enough, their educa- 
tion has not armed them against it. How comes it then, that in 
an age so sceptical, or incredulous in all things else, they are so 
positive, and so dogmatical in this point of the incarnation, at the 
same time they cry out, it is impossible for the body of Christ to 
^rink into the compass of a little bit of bread, or to be in several 
places at one and the same time ? They can believe three per- 
sons, really distinguished, in one divine nature, and one persoa 



H2 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



in two natures, and jet they cannot believe one body in twf 
places. Is not this straining at the lesser difficulty, and swallow- 
ing the greater ? And had not our Saviour reason to complain 
of the blind guides, who strain out a gnat and swallow a camel T 
Matt, xxiii. 24. 

Now, if in the mystery of the incarnation and the blessed 
Trinity, our adversaries allow, that it is no argument of weak- 
ness, but of wisdom, to submit our judgments ; why is it not so 
in the mystery of tr an substantiation ? For if they tell me, that 
the nature of God and the divine persons, are objects so spiritual, 
and so much out of our reach, that it does not become us to dog- 
matise in matters belonging to them ; let me ask them, what 
knowledge they can have of a body divested of all its natural di- 
mensions, and exalted to the condition of a spiritual body ? And 
it is in this manner of being, that Christ's body is in the eucha- 
rist ; for we do not apprehend Christ's body to be in the sacra- 
ment, after that gross, carnal, and corporeal manner, as when he 
was living upon earth. To conceive this aright, it must be ob- 
served what St. Paul says, (1 Cor. xv. 42.) that there are twc 
very different manners of being proper to a human body, accord- 
ing to its different states ; for it may be either corruptible or in- 
corruptible, mortal, or immortal, natural or spiritual. Thus. St. 
Paul, discoursing of the manner in which our bodies shall be at 
the resurrection, says (1 Cor. xv. 53.) that " then this corrupti- 
ble body must put on incorruption, and this mortal body must 
pat on immortality ;" and "it is sown a natural body, it is raised 
a spiritual body :" so there is a natural body, and there is a spirit- 
ual body. 

And though it be not possible to imagine how a human body, 
when it is in its corruptible, mortal, and natural manner of being, 
that is, so extended and gross as here it is, can be truly and 
really contained under the form of a bit of bread ; yet when this 
same body has put on its other, more perfect manner of being, 
and is now become incorruptible, immortal, and even spiritual 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 413 

there is not then that difficulty of comprehending it ; because 
being now become in its qualities like a spirit, and as a spirit 
requires no extension or greatness of place for its being, so 
neither does a body when it is become spiritual. As therefore it 
may be easily conceived how a spirit may be really under the 
compass of a wafer, so likewise may it be understood of Christ's 
body, which is not imagined to be in the sacrament in its corpo- 
real and natural manner of being, but as it is incorruptible, im- 
mortal, and a spiritual body : and notwithstanding all this, it is 
his true and real body, the very same that was born of the Vir- 
gin Mary, the same that was crucified upon the cross, and the 
same that is now in heaven ; I say the same in substance, but 
different as to its manner of being ; for I am confident no one 
will pretend to say, that the body of Christ, which is now in hea- 
ven, is not the same in substance that was born of the Virgin 
Mary, and which died upon a cross, though it is now become glo- 
rified, incorruptible, immortal, and even spiritual. Under this 
consideration, several other difficulties may be resolved. And 
thus it may be easily conceived how it may be in many places at 
once ; for though we cannot easily understand this possible to an 
extended body, and in its corporeal manner of being, yet there is 
no such difficulty in relation to a spiritual body, because a spirit 
hath no dependence on place ; and it is evident that without local 
extension, a body is neither confined by being in one place, nor 
divided by being in two. 

In fine, as the council of Trent teaches, Christ is not present in 
the eucharist, according to his natural way of being ; so that he 
is there in a miraculous manner : and it must be owned that God, 
by his power, can do that with a body which is above the nature 
of a body to do ; and what is done by the power of God abovo 
nature, is not to be tried by the laws of nature ; nor are we tc 
search for examples of the same thing in nature, which is done 
by the power of God above nature. And is it not agreeable to 

faith, to believe that God may do some wonderful things with the 
35» 



114 ON THE SACRAMENT OF THE HOLT EUCHARIST. 



body of Christ, which is united to a divine person ? To be ia 
many places at once ; to be visibly at the right hand of his Father 
in heaven, and to be invisibly upon our altars at the same time, 
is one of those miracles which Christ does with his body. 

Is it not highly reasonable then, that in the blessed eucharist, 
which the scripture informs us to be the subject of a miraculous 
power, we should not only enquire what the eyes see, and mouth 
tastes, but likewise what the word of God declares it to be ; 
and so rather form our judgment of what we thus hear from 
God, than from seeing and tasting, since our senses are frequently 
liable to mistakes ? Was not Mary Magdalen deceived, (Mark 
xvi. 5.) when her eyes told her it was a young man she saw at 
the door of the sepulchre ; and her ears, from what she heard 
him speak? And after all this information of her senses, St. 
Matthew assures us, (ch. xxviii.) it was not a young man, but an 
angel in the likeness of a young man. The same difficulty may 
be made in the dove seen over Christ at his baptism, and the 
fiery tongues over the apostles at Pentecost ; but the scripture 
assures us it was the Holy Ghost ; and, therefore, we believe it 
upon the revelation of God, notwithstanding all the information 
of sense to the contrary. For to let our faith be directed by 
what we see, rather than by what we hear from God, is contrary to 
reason; because our senses may deceive us, but God cannot. 

Thus, dear Christians, having given you some light to those 
difficulties, which are the common grounds, from whence arise all 
the doubts and disbelief concerning this mystery, I hope it may 
be an encouragement to reason and sense to submit to this divine 
truth ; and consequently, full of admiration of God's goodness 
and mercy, cry out with St. Peter, " Let us shew forth the praises 
of him who called us out of darkness into this wonderful light ; 
which guides us through this vale of misery to the everlasting 
joys of heaven." 



mi THE SACRAMENT OF THE HOLY EUCHARIST. 416 



DISCOURSE II. 

ON THE SACRAMENT OF THE HOLY EUCHABIBT. 
Take ye and eat, this is my body. — Matt. xxvi. 2$. 

Having in the foregoing discourse shewed you, both from the 
figures and prophecies of the Old Testament, as also from St. 
Paul, what it was that Christ left his church in the holy eucharist, 
viz., not a figure of his body, but his true and real body : I like- 
wise shewed you, that the belief of transubstantiation is not at 
all contrary to sense or reason. 

What, therefore, I intend in this discourse is, first to shew from 
the clear text of the evangelists, and secondly, from the unani- 
mous consent of the primitive fathers and doctors of the Catholic 
church, that the body and blood of Christ are truly, really, and 
substantially present in the eucharist. 

It is now about two hundred years, or a little more, since those 
who pretended to reform the church of Christ, began to quarrel 
with her faith concerning the mystery of the holy eucharist : and 
the disputes then broached, have continued ever since. The 
Catholic church believes that in this mystery, after the words of 
consecration, are truly, really, and substantially present, the body 
and blood, together with the soul and divinity of Christ, under 
the outward form or appearance of bread and wine, and that by 
virtue of these holy words of consecration, is made a true and 
real transubstantiation, or change of one substar.ee into another. 

The adversaries of the Catholic church pretend that Christ's 
body and blood are not truly and really present in their own 
substance in the sacrament, but by faith only, and in figure ; or, 
according to some, if it be there, it is accompanied with the sub- 
stance of bread. Now both sides appeal to scripture ; both sides 
profess themselves ready to stand to what is there determined. 
f*et us see, then, which side the scripture favors, whether the 



416 OK THE SACRAMENT OP THE HOLY EUCHARIST. 



church affirming the eucharist to be the true body and blood of 
Christ, or her adversaries, denying it to be his real body and blood. 

The institution of the blessed sacrament is related in threa 
different evangelists, viz., by St. Matthew, (c. xxvi. 26.) by St. 
Mark, (c. xiv.) and by St. Luke, (c. xxii.) Here, dear Christians, 
we may expect to find something decisive in this point. Observe 
what it was that our Saviour instituted, and gave to his apostles 
at that time ; for the sacrament which the faithful receive at this 
day, is the same which then the apostles received, as both Catho- 
lics and their adversaries allow. In the 26th of St. Matthew we 
read thus : " Whilst they were at supper, Jesus took bread, and 
blessed, and broke, and gave to his disciples, and said, (observe 
his words,) Take ye and eat, this is my body : and taking the 
chalice, he gave thanks, and gave to them, saying, Drink ye all 
of this, for this is my blood of the New Testament, which shall 
be shed for many unto remission of sins." St. Mark, in his 
fourteenth chapter, relates these words, as spoken by our Saviour : 
" This is my body, this is my blood of the New Testament, which 
shall be shed for many." Much the same are the words of the 
institution, as they are recorded in the twenty-second of St. Luke : 
" This is my body, which is given for you, do this for a com- 
memoration of me : this is the chalice of the New Testament in 
my blood, which shall be shed for you." And St. Paul in his 
first epistle to the Corinthians, (c. xi.) says much the same. 

Now, dear Christians, I appeal to any impartial judge, which 
side the scripture is on. Though our adversaries have the con- 
fidence to assert that transubstantiation is repugnant to the plain 
words of holy scripture ; whereas nothing can be better proved 
by holy writ ; for the scripture in no less than four different places, 
relates the words of Christ to be, " This is my body, this is my 
blood," or "This is the chalice of the New Testament in my 
blood." What can be more expressive and plain V particularly 
since he adds, that it was that body which should be delivered 
for them, and that blood which should be shed for many to the 



ON THE yACKAMENT OF THE HOLY EUCHARIST. 417 



remission of sins. Now give me leave to ask, was it not his trua 
and real body which was delivered to die on a crose ? Was it 
not his true and real blood which was shed for the remission of 
sins ? It most certainly was ; and yet he says plainly, this ia 
that Doay, and this is that blood which he gives them. 

Surelv our adversaries cannot but see, that if our Saviour in- 
tended to change bread and wine into his body and blood, as we 
firmly believe he did, he could not have expressed himself in more 
plain terms, than by positively and directly telling us, " This is my 
body, which shall be delivered for you, this is my blood which shall 
be shed for many." And if our Saviour had designed co give only 
an empty figure, excluding the reality of his body akd blood, this 
manner of expressing himself would be exceedingly obscure and 
absurd, as I shall shew in the sequel of this discourse. That this 
expression is very obscure, if our adversaries' explanation be ad- 
mitted, is sufficiently proved from the effect it has had, since all the 
Christian churches throughout the world, for many ages, have been 
induced to believe the very contrary t* what our adversaries now 
assert ; for they have constantly believed these words to import 
not a figurative, but the real presence of his body and blood in 
this august and adorable sacrament. It is indeed remarkable 
through the whole series of the gospel, that when our Saviour 
spoke any thing obscure in parables, he carefully explained it to 
his apostles ; and this St. Mark assures us, (c. iv. 34.) that " when 
they were alone he explained all things to his disciples." But 
at the institution of the blessed sacrament, every circumstance 
required that he should express himself in the most intelligible 
terms : for when is it that all prudent men endeavor to explain 
themselves in the most plain, easy, and intelligible manner ? Is it 
not when they are giving their commands of great consequence ? 
Is it not when they are treating with, and taking their leave of 
their dearest friends? Is it not when they are making their 
last will and testament? Yet all these circumstances concur in 
the institution of this sacrament He commands that clean ob- 



418 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



lation, which the prophet Malachi had foretold, should be offered 
to God in all places : " Do you this, (says our Saviour, Luke xxii.) 
for a commemoration of me." He institutes a sacrament, the 
use of which was to be daily and perpetually in his church ; he 
leaves his friends, (I will not now call you servants, but I have 
called you friends, John xv. 15.) whom he had appointed to teach 
all nations his gospel, and all Christian truths. In a word, he 
was settling a treaty, a covenant, an alliance, which was to last to 
the end of the world : could any circumstances be imagined in 
which a person ought more necessarily to speak plain and intel- 
ligible ? No, certainly. 

But to give these words of our Saviour, instituting the blessed 
sacrament their full force, and set them in their true light, you 
must observe, that when he designed to confer any very singula^ 
favor on his church, he usually foretold, and promised it, that 
they might more easily believe when he conferred any blessing. 
Thus he promised the sacrament of baptism, the power of for- 
giving sins : thus he foretold his passion, death, resurrection, 
ascension, and sending of the Holy Ghost. > Thus in fine, he 
foretold and promised this inestimable benefit of the holy eucha- 
rist ; his words are these, (in the sixth chapter of St. John, v. 
52.) " The bread which I will give is my flesh, for the life of the 
world." The J ews, therefore, strove amongst themselves, saying, 
how can this man give us his flesh to eat? Then Jesus said, 
" Verily, verily, I say unto you, unless you eat the flesh of the 
son of man, and drink his blood, you shall not have life in you. 
Whosoever eats my flesh, and drinks my blood, has life everlast- 
ing, and I will raise him up at the last day ; for my flesh is meat 
indeed, and my blood is drink indeed : he that eats my flesh, and 
drinks my blood, dwells in me, and I in him." From these words 
of the Jews, " how can this man give us his flesh to eat ?" it is 
evident they understood our Saviour's promise was to be fulfilled 
by really giving his flesh and blood : and our Saviour, far from 
mitigating his words, asserts in more positive terms, that except 



OH THE SACRAMENT OF THE HOLY EUCHARIST. 419 



they eat his flesh, and drink his blood, they shall not have life in 
them ; and that his flesh is meat indeed, and his blood drink 
indeed. These words were spoken in the presence of his apostles ; 
so that when he told them at his last supper, " This is my body, 
which shall be given for you — this is my blood which shall be 
shed for you ;" they could not reasonably understand it in any 
other sense than as he had promised, viz., that it was his real 
flesh and blood which he had told both them and the Jews were 
meat and drink indeed. 

Again : would our Saviour, think you, who came to die for all 
mankind, and who commanded all his followers to avoid with al] 
possible care, the least scandal, would he, T say, if he had spoken 
only of a figurative eating and drinking his flesh and blood, have 
omitted to explain himself, when he saw, not only the Jews, but 
even some of his disciples, so far shocked at his promise as to 
forsake him ? No, certainly. Yet all these things were known 
to his disciples and apostles, and consequently they could not 
prudently understand our Saviour at his last supper, in any 
other manner, than as giving his real body and blood, under the 
appearance of bread and wine. 

It is in vain to pretend to elude any of these texts, by telling 
me, it is usual in scripture, and common discourse, to give the 
sign the name of the thing signified, for this only happens when 
the sign naturally represents the thing which you name ; as for 
example, when speaking of the king's picture, you say, this is 
the king ; or in the explanation of parables, where every thing 
spoken of is considered as signifying some other ; but when a 
thing neither naturally represents another, nor is known to be 
used as the representation of another, it is contrary to all laws 
of discourse, and highly absurd, to give it the name of what you 
intended it to signify, without preparing the minds of the hearers 
Now, as for bread, it has no natural resemblance of Christ's body, 
noi was ever used in human speech to signify Christ's body : how 
then do you think that Christ should be guilty of so great an 



420 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



absurdity, as to call it his body, if what he gave them was reallj 
bread ; and this, at that time, when every circumstance required 
that he should speak in the most easy, plain, and intelligible 
manner l 

JS T or do these other expressions of scripture, " I am the light, I 
am the vine, I am the door," &c, justify the figurative explana- 
tion of our adversaries. When in the eighth chapter of St. John, 
our Saviour says, " I am the light of the world," he adds, " He 
that follows me shall have the light of life ;" when in the tenth 
he says, " I am the door ; by me if any man enter in he shall be 
saved when in the fourteenth he says, " I am the way," he adds, 
il No man cometh to the Father but by me ;" when in the fifteenth 
he says, " I am the vine," he adds, " He that abideth in me, the 
same beareth much fruit." Every body sees clearly what kind 
of light, door, and vine is meant. In like manner, when St. Paul 
says, (1 Cor. x. 4.) "The rock was Christ;" his meaning is ob- 
vious, for the whole drift of his discourse is to explain the figures 
of the Old Testament. Hence in the words immediately before 
that text, he calls the rock a spiritual rock ; and after having 
mentioned the Israelites passing the Red Sea, the cloud, the 
manna, the water in the desert, the rock, he tells the Corinthians 
twice in the same chapter, that all these things happened (to the 
Israelites) in figure, and are written for our instruction. But as 
to the words of Christ instituting the blessed sacrament, there is 
nothing to determine them to a figurative and metaphorical sense ; 
on the contrary, every circumstance excludes that explanation, as 
I have already proved. 

But perhaps some one will tell me, supposing our Saviour be 
truly present in the sacrament, what need of allowing transub- 
etantiation, or a change of bread and wine iDto his body and 
blood ? Why cannot his words be understood literally enough, 
though he be said to give his body and blood in and with the 
bread and wine ? 

The answer is very easy for our Lord, in the words of tht 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 42 1 



institution, did not say, " In this is my body ;" nor did he say, 
"Here is my body, and here is my blood;" as he should ha^e 
said if he gave us his body with the bread ; but he expressly said, 
" This is my body ;" which words could not be true, without 
substantial change of the bread into his body ; since it cannot b< 
truly said of bread, remaining bread, that it is the body of Christ 
As for example, when our Saviour changed water into wine, at 
the marriage of Cana, if he said, " This is wine," would it not 
have been evident, that these words signified a substantial change, 
of what was in the vessels, into wine ? And is not the present 
case the same ? Or if he intended to change bread and wine 
into his body and blood, how could he express his intention 
plainer, than by saying, " This is my body, this is my blood ?" 

Again : our adversaries object, that St. Paul calls the sacra* 
ment, after consecration, bread ; (1 Cor. xi.) whence they infer, 
the scripture allows no tr an substantiation in the sacrament. This, 
argument will appear very weak, if you will observe these two 
things. First, the scripture, though it positively affirms the 
change of the substances, yet sometimes calls them by the name 
they had before their substantial change. Thus, though the 
waters were changed into wine at Cana, yet the evangelists call 
it water, made wine. (John ii. 9.) Thus, again, the scripture tells 
U3 plainly, (Exod. vii. 12.) that Aaron's and the magicians' rods 
were changed into snakes or serpents, yet after the chang* it calls 
them rods : " Aaron's rod devoured the magicians' rod**." The 
second thing which I would have you observe is, that the scrip 
ture frequently gives a thing the name of what i- resembles 
Thus because angels appeared in the resemblance of men, thei 
are called men, both in St. Mark, (c. xvi.) and St. lxike, (c. xxiv.) 
and many other places. What wonder then, if Si Paul calls the 
sacrament bread, since it bears the exterior appearance of bread, 
and was bread before the omnipotent hand of God changed it. 

But now let us see the sentiments of the primitive fathers and 

doctors of the church on this subject 
36 



422 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



In the second age, St, Ignatius, bishop of Antioch, a disciple 
jf the apostles, who suffered martyrdom about the year 107, in 
his epistle to the Christians of Smyrna, calls the eucharist, " the 
flesh of our Lord Jesus Christ, which suffered for our sins, and 
which the Father raised by his bounty." Thus this disciple of 
the apostles, who certainly knew the meaning of their doctrine 

In the same age, St. Justin, martyr, in his apology to the hea- 
then emperor for the Christian religion, affirms, " That as our 
Saviour J esus Christ was himself by the word made flesh, and 
took for our salvation both flesh and blood ; so we are taught 
that the eucharist is the flesh and blood of the same Jesus incar- 
nate." Apolog. 2. ad Antoninum. 'Would any man in his senses 
write thus to a heathen if he understood Christ's words in a 
figurative sense ? 

In the same age, St. Irasneus, in his fifth book (cap. 11.) 
against heresies, speaking of the bread and wine, says, " That by 
the word of God they are made the eucharist, which is the body 
and blood of Christ." 

In the third age, St. Cyprian, in his sermon of the Lord's sup- 
per, says, " The bread which our Lord gave to his disciples, being 
changed, not in shape, but in substance, by the omnipotency of 
the word is made flesh. He likewise says, (Lib. de Orat. Domini.) 
r< that in the eucharist we eat Christ's body, and drink his blood. 

In the same age, the learned Origen tells us, (Horn. 7. it 
Levit.) that "in the old law the manna was a figurative food (in 
cenigmate ;} but now the flesh of God is meat (in specie) in 
reality, as he himself says, My flesh is meat indeed" He speaks 
no less plain in many other places. 

In the same age, Tertullian says, (L. 4. cont. Marcion. c. 40.) 
" That the bread which Christ took at his last supper, and distri- 
buted to his disciples, he changed into his body." 

In the fourth age, the great St. John Chrysostom delivered in 
more clear terms the doctrine of the Catholic church. In au 
eighty-third homily upon St. Matthew, he has these excellent 



ON THE SACRAMENT OF THE HOLT EUCHARIST. 423 



words : " Let us every where believe Almighty God ; nor contra 
diet him, though what he says seems contradictory to our reason 
and sense. His words cannot deceive us, our senses are easily 
deceived ; his words never err, our senses are frequently mis- 
taken. Since therefore he says, This is my body, let us be per- 
suaded of it ; he who did these things at his last supper, the 
same now performs them ; we are only his ministers, it is he who 
sanctifies, it is he who transmutes or changes these things." Thus 
far St. Chrysostom, whose words are equally plain in several 
places of his excellent works. 

Let us now give ear to St. Ambrose, another famous doctor of 
the church, in the same age, in his book, De Ms qui mysteriis 
initiantur, chapter the ninth. " Perhaps you will say/' says he, 
' I see quite another thing ; how do you assure me that I receive 
the body of Christ ? And this is what remains for us to prove. 
How great, says he, are the examples which we used to shew, 
that it is not the thing which nature formed, but the thing which 
the blessing has consecrated ; and that the blessing has greater 
force than nature, because ly the blessing even nature itself is 
changed." Afterwards he instances or makes mention of the 
change of rods into serpents, and of water into blood : and thus 
pursues his discourse : " If," says he, " the words of Elias were 
powerful enough to command fire down from heaven, shall not 
therefore the words of Christ be able to change the nature of the 
elements ? You have read of the whole creation, he said and 
they were made, he commanded and they were created: the word 
therefore of Christ, which could make out of nothing that which 
was not, cannot it change those things which are, into what they 
are not ?" Thus, St. Ambrose, not only proposing, but proving 
the doctrine of the Catholic church. 

In the same age, St. Gregory Nyssen, in his catechetical dis- 
course, professes the same faith. "I do believe," says he, " that 
by the word of God, the sanctified bread is changed into the body 
and blood of Christ." 



424 ON THE SACRAMENT OF THE HCLY EUCHARIST. 



In the same age, St. Cyril, patriarch of Jerusalem, discourse* 
thus of the eucharist : (Cat. Mys. 4.) " Do not consider it," says 
he, " as mere bread and wine, for now it is the body and blood 
of Christ, according to our Lord's own words." Again, " Judge 
not the thing," says he, "by the taste." And a little after, 
" Knowing," says he, " and holding for certain, that the bread 
and wine which we see is net bread, although it taste like bread, 
but it is the body of Christ." What Catholic of this present age 
can express in plainer terms than this saint has done, our faith 
of transubstantiation ? 

In the fifth age, that great doctor of the church, St. Augustin, 
in Psal. xxxiii. says, " How David could be carried in his own 
hands we know not, but in Christ we do, for he was carried in 
his own hands, when at his last supper he gave to his disciples 
his own body and blood, saying, This is my body ; for he then 
carried his own body in his own hands." 

Every one of these fathers, dear Christians, which I have here 
quoted, lived above thirteen hundred years ago, and were cer- 
tainly better qualified to know the sense of the scriptures, and 
doctrine of the apostles than those who came but lately into the 
world. And all the rest of the fathers, in all succeeding ages, 
unanimously agree in the same doctrine ; so that this article of 
our faith is as ancient as the apostles. 

I shall now conclude, by exhorting every one to " remembej 
the days of old ; consider the years of many generations, ask thy 
elders and they will tell thee. Stand in the ways and see, and 
ask for the old paths, where is the good way, and walk therein ;" 
for there is no other way which can conduct you safely to thi 
joys of heaven. 



OH THE SACRAMENT OF THE HOLY EUCHARIST. 



DISCOURSE III. 

ON THE SACRAMENT OF THE HOLT EJCHARI8T. 
fle that eateth this bread, shall live for ever. — St. John vi. 59 . 

1a the two last discourses I proved to you, both from the scrip- 
tures, the holy fathers, and doctors of the church, the truth of 
the real presence of Christ's precious body and blood in the holy 
sacrament of the eucharist. What therefore I intend in this, is, 
first, to shew you that it is not necessary for the laity to receive 
the sacrament in both kinds, or under both species. And second- 
ly, to lay before you the effects or benefits of this holy sacrament 

The adversaries, dear Christians, of the Catholic faith, accuse 
us of defrauding the laity of the cup ; for they teach, that all per • 
sons ought to receive the sacrament under both kinds, since 
Christ instituted it under both, gave it to his apostles under both, 
and commanded them to consecrate it as he had done ; and that 
it was the practice of the primitive church to receive it under 
both kinds. Now the doctrine of the Catholic church is, that 
under either kind alone, Christ is received whole and entire, and 
a true sacrament. 

Let us then examine what it was that Christ commanded at his 
last supper. For if he commanded that all should receive un- 
der both kinds, then all are bound so to do, and our adversaries 
have reason to cry out against us ; but if Christ did not command 
it, then it is indifferent whether we receive it under one kind 
only, or both. 

Christ at his last supper commanded his apostles, saying, (St. 
Luke xxii. 19.) " Do this for a commemoration of me." By which 
words Christ made his apostles priests, and gave them power to 
consecrate his body and blood, as he had done, which cannot ap- 
pertain to the laity. Besides, it is to be observed, that he said 
this after the consecration of the bread, before he had begun with 



426 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



the chalice, as both St. Luke and St. Paul declare; and there 
fore, if he commanded any thing concerning the kinds or species, 
in which we were to receive, it was of the species of bread that 
we should receive, and not of the chalice, which as yet he had 
not begun to consecrate. But the truth is, that he commanded 
nothing concerning the receiving under one or both kinds. For 
St. Augustin assures us, (Epist. 108.) that he left that to the 
church to determine, and appoint as it should think fit, according 
to the various conditions of times, places, persons, and circum- 
stances, which might occur in the church, provided that she alter 
nothing pertaining to the nature or essence of the sacrament ; 
and so the primitive church always understood it. What there- 
fore Christ commanded was, that his apostles should consecrate, 
is he had done, and that they should give in substance the same 
frhich he gave, but not that they were to give it with all the 
same circumstances with which he gave it to them, as is manifest ; 
for he gave it at supper, and that to twelve only. Now the 
primitive church did not give it after supper, but in the morning 
fasting ; neither did they give it only to bishops and priests, who 
are the apostles' successors, but to the laity, men, women, and 
children. So that you see, the substance only of that which 
Christ then did, was commanded by him to be done afterwards. 
But for all to receive under both kinds, belongs only to the cir- 
cumstances of receiving, and therefore it is indifferent. And 
although the eucharist is consecrated under both kinds, and is 
then necessary that it be received by the priest in both kinds ; 
yet it is not necessary that all the laity should so receive it. For 
when Christ said, (Matt. xxvi. 27.) " Drink ye all of this," he 
did not speak to the people, but only to the apostles and their 
successors ; for you will find in the gospel, that there were no 
other present. " He sat down with his twelve," says St. Mat- 
thew; (c. xxvi. 20.) "He cometh with the twelve," says St. 
Mark ; (c. xiv. 17.) " He sat down, and the twelve apostles with 
him," says St. Luke, c. xxii. 14. 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 427 



If, therefore, our adversaries will understand Christ's words, 
" Do this in commemoration of me," as a command for receiving 
under both kinds ; it must be a command to some distributively, 
but not to the whole collection or congregation of the church in 
'particular ; for, as I said before, he only spoke to the apostles 
who were then present ; so that it only appertains to them and 
their successors. Just as when God commanded, (Gen. i. 22.) 
saying, "Increase and multiply," he did not command all to 
marry, but only that it be observed by some, in order to fulfil the 
intent and end of marriage. And, therefore, the church has al- 
ways appointed, that in the holy sacrifice of the Mass, (which is 
the public worship of God, and most special imitation of the 
last supper) the blessed sacrament should be received under both 
kinds, in imitation of Christ's action, and performance of his will, 
(for you must observe, that the eucharist is both a sacrifice and 
sacrament, and inasmuch as it is a sacrifice, I have explained 
in the decalogue, so that here I only speak of it as a sacrament ;) 
but that out of Mass, both priests and people should receive un- 
der one, or both kinds, according to convenience of times and 
circumstances. And thus it was received by the people in the 
primitive church, sometimes under one kind only, and sometimes 
under both. For there is no command in the whole scripture 
for the people to receive the communion in both kinds. Even 
this the learned Bishop Montague, a zealous Protestant, was so 
sincere as to grant : " Where does the scripture," says he, (torn, 
i. Originum p. 396.) " command that the people should receive 
the sacrament of the Lord's supper in both kinds ? There is no 
scripture, says he, for this ; the scriptures no where teach it." 
The Protestants in France are of Bishop Montague's opinion : 
for in a synod which they held at Poitiers, anno 1560, they de- 
creed, that receiving the sacrament in both kinds, is not so far 
commanded, but that for a considerable reason, as to such whc 
cannot drink wine, or the like, it may be profitable and lawful to 
receive under the species of bread alone. Therefore, according 



428 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



to the Protestants' doctrine, the laity's communion under boti 
kinds is not of divine precept ; and so, by consequence, it is law- 
ful for them to communicate under one, or both kinds, as the 
church shall appoint. 

Besides, if to communicate under one kind only, be sufficient 
for the laity's obtaining everlasting life ; then it is not necessary 
for them to communicate under both. Now our Saviour himself 
assures us in express terms, that to communicate under one kind 
only, is sufficient to gain everlasting life. " He that eats this 
bread shall live for ever," says Christ. (St. John, vi. 52.) And 
again, in the same chapter, (v. 58.) " If any one eats me, the 
same shall also live by me." So that you see, eating alone, with- 
out drinking, will suffice. 

Again, if Christ and his disciples gave the sacrament in one 
kind, then it is lawful for us to give it in one kind ; now it is 
thought from St. Lufce, (c. xxiv. 30, 31.) that Christ gave the 
sacrament of the holy eucharist under the form of bread only, 
to two of his disciples at Emmaus : his words are these : " And 
it came to pass whilst he was at table with them, he took bread, 
and blessed, and brake, and gave to them ; and their eyes were 
opened, and they knew him, and he vanished out of their sight.'* 
St. Augustin affirms, (L. iii. de Consens. Evang. c. xxiii.) that 
it was not material bread which our Saviour then gave his dis- 
ciples ; for by virtue, says he, of his benediction, he changed it 
into his body and blood, and by that action their eyes were 
opened to know him. And several others of the holy fathers un- 
derstood these words of St. Luke, concerning the holy eucharist, 
as Dr. Pearson affirms, (in an. Paul. p. 34.) 

Now, as to his disciples administering the sacrament only in 
one kind, we find from the acts of the apostles, (c. ii. 42.) where 
we read, that "they were persevering in the doctrine of the 
apostles, and in the communication of the breaking of bread, 
and in prayers." Again : in the 20th chapter of the Acts, "upon 
the first day of the week, when the disciples came together to 



ON THE SACRAMENT OF THE HOLY EUCHARIST, 429 



break bread." Here is no cup in any of these places; which 
are all expounded of the sacrament by St. Augustin, (L. xlix. de 
Consens. Evang. c. xxvi.) venerable Bede, and Theophylact, on 
the said places. 

Again : it appears from the words of St. Paul to the Corinth- 
ians, (c. xi. 27.) that the apostles sometimes, either administered 
the sacrament in one kind only, or at least judged it sufficient to 
communicate in one kind, if the church should so command it : 
' Wherefore," says St. Paul, " whosoever shall eat this bread, or 
drink the cup of the Lord unworthily, (the Greek word is n *tv»j) 
shall be guilty of the body and blood of our Lord." Hence, if 
an unworthy communion, though under one kind only, makes a 
man guilty both of the body and blood of Christ ; in like man- 
ner, in a worthy communion, though only under one kind, both 
the body and blood are received. But in order that the Protes- 
tant reader might not understand this, the translators of their 
bible thought fit to corrupt the text, which they have done in 
this manner, by putting in and drink, instead of or drink, as it 
is in the original. Thus, you see, our adversaries are forced to 
corrupt the word of God, in order to form an argument from 
scripture against us. 

As to what our adversaries (who believe the real presence) 
object against us, out of the sixth chapter of St. John, (v. 54.) 
where our Saviour says, " Except you eat the flesh of the Son of 
Man, and drink his blood, you shall not have life in you," I 
answer, that this imports a command, obliging the whole church, 
but not each particular man, and so it is fulfilled by the whole 
church, by priests receiving in both kinds, and by the laity re- 
ceiving in one ; because under either kind, we receive both the 
body and blood of Christ. It is not said, " except every one 
eat," &c. but " except you eat," &c. So when Christ said, 
M Going, therefore, teach ye all nations, baptising them in the 
name of the Father, and of the Son, and of the Holy Ghost," he 
iid not command every particular apostle to teach and baptise all 



430 ON THE SACRAMENT OE THE HOLT EUCHARIST. 



nations, but that it should be done amongst them, according to 
their several allotments. So in the old scripture we read, (Gen. 
xvii. 11.) " You shall circumcise your foreskin and again, when 
God instituted the paschal lamb as a sacrament and sacrifice, he 
imposed two precepts : the one, " Let every man take a lamb," 
&c, (Exodus xii. 3.) the other, " And the whole multitude of the 
children of Israel shall sacrifice it." These were precepts obliging 
the whole synagogue, but not each particular man. For every 
one was not bound to circumcise, but such only as were deputed 
for that ofiice. Nor was every one obliged to sacrifice the lamb, 
but only the father, or chief of the family ; so this objection 
proves nothing against us. And as to Protestants, this objection 
does not sound well in their mouths, because they pretend, that 
those words of Christ were not spoken of the sacrament, but 
only of faith : but more particularly as they profess to receive 
neither the one nor the other, but only bread and wine by way 
of remembrance. 

To come now to the grand objection of our adversaries, who 
say, that we rob the laity of the blood of Christ by denying them 
the cup, I answer, that this is a manifold falsehood ; for both faith 
and reason tell us, that the living body of Christ cannot be with- 
out his blood, nor his living blood without his body ; so that 
wheresoever Christ's body is, there is also his blood, for his body 
and blood cannot be divided, as being now immortal and impas- 
sable. " Christ rising again from the dead, (says St. Paul, Rom. 
vi. 9.) dieth now no more ; death shall no more have dominion 
over him." Hence the faith of the Catholic church is that there 
is contained both the body and blood, soul and divinity of Christ, 
ui*der either kind or species : therefore, it necessarily follows, that 
the eucharist, distributed under one kind only, is not a lame or 
imperfect sacrament, since one sole species contains as much of 
Christ as both together, viz., all Christ entirely. Neither is a 
greater measure of grace conferred by the sacrament, precisely 
when it is taken in both kinds, than when it is only taken in one : 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 43) 



for as St. Paul says, an Israelite that gathered much manna, had 
nothing over, than he who gathered less : so a Christian who 
receives the sacrament under both kinds, has nothing more of 
Christ, or of sacramental grace, than he who receives it under 
one kind only, (if there be a parity as to the disposition of the 
receivers.) And as the church heretofore commanded the laity 
to receive in both kinds, so to exclude the Manicheans (who held 
the cup to be unlawful, and not the blood of Christ, but the gall 
of the devil) from the communion of the faithful ; so now she 
commands them to receive under the form of bread only, to ex- 
clude and detect such heretics, as hold that Christ is not wholly 
contained under either species alone. 

There are other reasons why all should not be bound to re- 
ceive under all kinds ; as, First, considering how soon wine decays, 
the sacrament could not well be kept, which would be necessary 
for the sick, if all were bound to receive under both species. 

Secondly. It would endanger many irreverences of spilling 
the chalice, if all, both old and young, sick and lame, were bound 
to receive it. 

Thirdly. Because some constitutions can neither endure the 
taste nor smell of wine. 

Lastly. Because in some countries true wine is very hard to 
be met with. For these and the like reasons Christ would not 
bind all to receive under both kinds, but would leave the manner 
of receiving to the determination of the church. 

We read in the writings of the holy fathers, that in the primi- 
tive church, the holy sacrament was received by the people, some- 
times under one kind only and sometimes under both. 

In the second age, St. Dionysius, (L. de Eccles. Hierarch. c. 
ult. & 4.) asserts the communion of infants under one kind. 

In the third age, Tertullian tells us, (L. ad uxorem.) it was 
then a custom to carry the eucharist home to their houses, for 
private communion ; which could not be done but under one kind : 



432 ON TB£ SACRAMENT OF THE HOLY EUCHARIST 



because, as St. Athanasius affirms, (Apol. 2. cont. Arianos.) that 
chalices were not permitted to be in laymen's houses. 

In the same age, St. Cyprian affirms, (Serm. de lapsis Nom. 
10.) that u was given to infants, and to the sick, in one kind 
only. 

In the fourth age, St. Ambrose asserts, (Orat. de obitu Satyri.) 
they kept the eucharist after consecration ; and that his brother 
Satyrus, in a shipwreck, was miraculously delivered from the 
waters, by having the eucharist tied about his neck. 

In the same agb, Eusebius testifies, (L. vi. c. 36.) they were 
used to send the sacra*aent by sea into far countries ; which could 
not be done but under one kind. 

In the fifth age St. Augustin teaches CL. advers. Julian. Pelag. 
c. iv. & torn. ii. & in Epist. 106.) the practice of communion 
under one kind for infants. 

And the Council of Constance, in the year of our Lord, 1415, 
has decreed against all such as rashly presume to say, (Sess. 13, 
14.) " That Christian people ought to receive the sacrament under 
both kinds, &c. That as the custom of the laity receiving under 
the form of bread only, had been lawfully brought into the church 
for avoiding some dangers and scandals, and very long observed, 
&c, so it ought to be held for a law, which it is not lawful to 
reject without the church's authority." 

Let us now see what aro the chief effects or benefits of the 
holy eucharist. 

The first is, that it is the food and nouia&ment of our souls, 
and the support of our spiritual life: hencs our Saviour said, 
(John vi. 56.) "My flesh is meat indeed, and iay blood is drink 
indeed." Wherefore, says St. Cyprian, he left us his flesh to eat, 
and his blood to drink, in order to nourish our souls. 

The second is, to preserve and produce an increase of grace in 
the soul of the worthy receiver ; as also an increase of Christian 
virtues, as faith, hope, and charity. This effect, however it be 
common to all the sacraments, yet it is more peculiar to this, ai 



ON THE SACRAMENT OF THE HOLY Et, JHARIST. 433 



being more particularly instituted for the nourishment of the soul, 
and to make it increase in a spiritual life. For as Christ himself 
says, (John vi. 58.) " He that eateth me, the same shall also live 
by me." 

The third is, that by virtue thereof we may be united to Christ, 
and made, as it were, one with him : wherefore, our Saviour says, 
(John vi. 57.) " He that eateth my flesh, and drinketh my blood, 
abideth in me, and I in him." By which words he testifies the 
great love he has for us, in leaving us his body and blood, to 
feed and nourish our souls, and in order that he might unite him- 
self more closely to us. But let us see, how by receiving the 
holy sacrament, we are united to Christ, and how we can be 
made one with him. You must not, dear Christians, imagine 
that the eucharist uniteth us with Christ, so as to make one per- 
son, nor is the body of Christ changed into our bodies when we 
receive it ; we are made indeed like unto him by grace, but we 
cannot convert or change him into ourselves, as we do our cor- 
poreal meat ; but by the communion of his body and blood, he 
is in us, and we in him. 

The fourth is, that it remitteth venial sin, and preserves us 
against mortal. Wherefore, St. Ambrose says, that the eucharist 
is often received for a remedy against our daily infirmities, and 
that it makes us beware of mortal sin. Hence the Council of 
Trent affirmed, (Sess. 13, c. 2.) that this sacrament is a preserva- 
tive against mortal, and a remedy against venial sin. It not 
only strengthens us against sin, but also against the temptations 
hich incline to it. 

The fifth is, that it heals the distempers of the soul ; that is, 
the passions and disorderly affections thereof. It weakens con- 
cupiscence, or gives new strength to overcome it. It diminishes 
choler, envy, pride, and other vices, as St. Bernard excellently 
well observes, (Serm. de Coena Dom.) " If any one, says he, does 
not find so frequent, or so violent motions of anger, envy, impuri- 
ty, or of other like passions, let him give thanks to the body and 



434 ON THE SACRAMENT OF THE HOLY EUCHARIST, 



blood of our Lord ; for it is the virtue of this sacrament which 
produces in him these effects ; and let him rejoice that the worst 
of ulcers begin to heal." 

Lastly — The holy eucharist gives a right to eternal life ; where 
fore, Christ said, (John vi. 59.) "He that eateth this bread shall 
live for ever." It also gives perseverance in the grace of God 
and in the way of salvation, in the midst of the various and im- 
minent dangers which we encounter in this life, and particularly 
when we draw near death ; whence the church always takes care 
to communicate the sick when they are in danger of death, that 
so they may be strengthened in that dangerous passage, and hap- 
pily arrive at the haven of salvation by means of this divine 
nourishment, which is then called the Viaticum; that is to say, 
all things necessary for a journey. 

These, dear Christians, are some of the chief benefits, and ad- 
mirable effects of this divine sacrament, and ought effectually to 
excite and move you frequently to approach to it, and not to ne- 
glect so many and so signal favors as God there presents unto 
you. But you must take notice, that it does not produce these 
effects unless you are rightly disposed to receive it as it deserves. 
These dispositions I will explain to you in the next discourse* 
and so conclude with this admonition, as being the duty of the 
ministers of the church, to invite and exhort all the faithful to 
frequent communion. 

There is nothing more edifying than to see the faithful flock 
to the foot of the altar upon this occasion. But then let me tell 
you, it is a terrible reflection to consider how little preparation is 
made for that divine work, how few there are that amend their 
lives by having recourse to it. Follow, therefore, the advice of 
St. Paul, be sincere in proving yourselves, and disclosing the se- 
crets of your consciences ; let your hearts be bruised by i true 
contrition for your sins ; be steady in your good purposes ; be 
careful in avoiding the occasions of sin ; be just to your neighbor 
In restoring his goods and reputation ; approach the holy table 



ON THE SACRAMENT OF THE HOLY EUCHARIST, 4 to 



with a clear conscience, both in regard of God and nan, that 
nothing may deprive you of those blessings that are pjmiscd to 
those who worthily partake of those divine mysteries. Let not, 
therefore, either sloth, or any excuse, put you off fron> communi- 
cating at least once a month ; since upon a frequent and right 
use of this sacrament, depends your happiness here, and your 
eternal welfare hereafter. 



DISCOURSE IV. 

ON THE SACRAMENT OP THE HOLY EUCHARIST 

Let a man prove himself; and so let him eat of that bread, and drink of the 
chalice. — 1 Cor. xi. 28. 

From these words of St. Paul, you see, dear Christians, that it 
is necessary for all persons, as often as they approach to the holy 
communion, to examine themselves, and see whether or no their 
consciences accuse them of any mortal or grevious sin, and so to 
approach with the dispositions that are necessary for the worthy 
receiving this sacrament. For as holy David said, (1 Chron. xxix. 
1.) when he was about to build a temple for the worship of God, 
" It is a great work, (says he) since it is not to prepare an abode 
for man, but for God." So, in like manner, all those who design 
to prepare themselves for a worthy communion, have far greater 
reason to say, it is a great work I am going about, since I am 
to prepare an abode, not for man, but for God. Oh ! how great 
is this action ? It far surpasses what David was about ; it is not 
to build a material temple of brick and stone, for the worship of 
the Diety ; but it is to prepare our hearts, that they may become 
fit temples for the Son of God to dwell therein. It is so to puri- 
fy our souls, that there be nothing left there that may offend his 
eye. It is so to adorn our souls, that all there may be agreeable 



436 05 THE SACRAMENT OF THE HOLY EUCHARISfr. 



to that divine purity which does us the honor to come to us. No 
doubt, dear Christians, this is a great work ; but let me tell you, 
it is more than this ; for it is so to purify yourselves, that Chris* 
may be united to you, that he may be changed into you, and you 
into him, according to what he himself says, (St. John vi. 57.) 
" He that eateth my flesh, and drinketh my blood, abideth in me, 
and I in him." 

When you intend then to receive, you ought seriously to con- 
sider, it is a great work you have upon your hands ; you are to 
prepare in your hearts an habitation fit for God, so adorned, and 
so perfect, that he may be united to you, and you to him. 

Consider then with yourselves, do you think the God of all 
purity can be united to a soul whose affections are impure, or 
that is given to filthy discourse, or filthy actions ? Can Christ, 
who is the pattern of humility and meekness, be united to a soul 
that is proud and passionate ? Can he, who was obedient even 
unto death, be united to a disobedient, wilful, or stubborn heart ? 
Can he, who bore all the scorn and contempt of the world, all the 
injuries and abuses of malicious men, and all the persecutions 
and torments his enemies heaped upon him, with an untried pa- 
tience, be united to a soul that will bear nothing, that flies into 
cursing and swearing upon every provocation ? Can the fountain 
of all justice be united to one that is unjust in his dealings, takes 
or detains what is not his own ? Can the God of all sanctity be 
united to a heart where uncharitableness, or any unmodified 
passion rules? What communions must such persons make? 
How hateful to their Lord and God ? Can there be any union, 
think you, between sanctity and Belial ? These, instead of re- 
ceiving that divine life, which Christ would communicate to thei 
souls, were they but duly prepared for it, receive their death, 
they receive their judgment, and their own damnation ; accords 
ing to that of St. Paul, (1 Cor. xi. 29.) " He that eateth or 
Irinketh unworthily, eateth and drinketh judgment to himself." 

What then are the dispositions and preparations in order for 



05 THE SACRAMENT OF THE HOIA EUCHARIST. 431 



A worthy communion ? These, dear Christians, are what I shal 
lay before you in this discourse. 

The first and necessary disposition is, to purge and purify your 
souls from all mortal sin, by a hearty sorrow, and a sincere anf 7 
true confession, so as to be in the state of grace. For the eucha 
rist is of the number of those sacraments, which are instituted, 
not to confer the first grace, (which only belongs to baptism ano 
penance) but to increase grace already conferred. And the rea- 
son of this is, because to be in the state of grace, is to be iv 
charity with God and our neighbor, which is a thing absolutelj 
necessary for communion. 

The second disposition is, not only to be free from the guilt 
of all mortal sin, but you must also be free from the affections or 
inclination to all venial sins. What I mean by affection to venial 
sins is, such an adhesion to, or love of them, as to make a person 
not only commit them often, but also not to endeavor to avoid 
them ; being so insensible of their malice, as to make little or no 
account of them. And although these effects do not render you 
absolutely unworthy, or the communion sacrilegious, yet they 
cause very ill effects, and considerably diminish the fruits, which 
otherwise it would produce in your souls. 

The third disposition is, to approach the holy communion with 
a right intention. For it is certain, that an action, how good 
soever in itself, may lose its value for want of a good intention ; 
and may even become evil and vicious, if the intention be such. 
This being true in all good actions whatsoever, it is still more in 
this of communion ; since it is a contempt of the greatness and 
sanctity of God, to approach unto him upon any other motive or 
intention than that of honoring and pleasing him, and meriting 
his grace and favor. 

As often then as you approach to the holy communion, let it 
be with an intention wholly pure ; that is, your motive for so 
doing must be directed to the honor and glory of God, and your 
own salvation. 1st To serve and please God the more, and 
37* 



438 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



thereby to unite yourselves more strictly to him, that ne may re- 
main in you, and you in him. 2ndly, To promote your own sal- 
vation, by obtaining, through the means of a holy communion, 
ft]', ftose graces you stand in need of; as to the amendment of 
>or>r faults, to resist temptations, and to strengthen you in the 
jactice of virtue. It is also good to add to this general inten- 
k)n some particular end, according to your present necessities : 
b for example, to obtain such and such particular graces you 
tand in need of, in order to correct in yourselves such and such 
aults, and to advance in s«me particular virtue. You must not, 
therefore, approach out of any human motive, that is, by pro- 
posing to yourselves an evil thing, as the motive or reason of 
'our communion. As for example, out of hypocrisy, in order to 
iissemble and conceal some fault, with an appearance of piety ; 
nor out of vanity to be esteemed virtuous ; nor out of human 
respect, lest you should displease any one, or because it may be 
expected of you ; neither must you approach purely out of cus- 
tom, as being the usual time of your going to communicate. But, 
alas ! it is to be feared these motives are but too common amongst 
those who are not sufficiently instructed concerning the intention 
they ought to have in communicating. The two first are the 
greatest faults, and commonly speaking, render the communion 
sacrilegious ; the others deprive one of the best part of the fruit 
it otherwise would produce. 

Now, in order to prepare yourselves for communion, the first 
thing you are to do after you have been at confession, is to re- 
turn Almighty God your hearty thanks for the pardon of your 
sins ; for certainly it argues a great insensibility or ingratitude, 
to make no return to him who has granted you so great a favor. 
Then turn your mind, and apply your whole thoughts to the 
great action you are about to perform, to make a worthy com- 
munion. And to do this, you are to endeavor to raise in your- 
selves actual devotion, and the most perfect you can ; because in 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 439 



this sacrament you receive more or less grace, in proportion to 
the greater or less devotion wherewith you receive it. 

But perhaps you will ask me, what you must do to raise this 
devotion in your heart ? 

I will tell you, dear Christians. You must endeavor to cause 
it by raising in your minds acts of faith, acts of hope, acts of 
charity, acts of humility, joined with a pious confidence in your 
God. 

First, consider with yourselves, who and what it is you are to 
receive. It is no less than the king of heaven and earth, the 
infinite majesty of God himself, veiled under the appearance of 
bread and wine. Think on this, and then call to mind all the 
mercies of your dear Redeemer, as he himself ordered you so to 
do, when he instituted this adorable mystery, the last great me- 
morial of his love : " As often as ye do this," says he, " do it in 
remembrance of me :" in remembrance of what he did and suf- 
fered for you. Call to mind, the years, the days and hours he 
lived, and all for your sake, wherein not a day or hour ever 
passed but he often remembered you : call to mind the pains he 
suffered, and suffered them all for you : call to mind the last 
scene of his life, wherein he suffered a cruel death for you ; and 
at the same time, by the invention of his kindness, as the prophet 
calls it, left you in this sacrament his own body and blood, for a 
remembrance of him, the dearest legacy, and the kindest pledge 
of his love. When you have considered this well over, it will, 
sure, raise some devotion in your hearts, and an ardent desire of 
this great sacrament. But you must remember that Christ in- 
creases his grace and blessing, in proportion to the ardent desires 
of the communicant, and always fills the heart that is open to 
him. The reason then, why some find not these interior com- 
forts, and sweetness in their souls, at and after communion, is, 
because they are not thoroughly recollected, or are negligent in 
preparing their hearts for them. Christ is never wanting to us ; 



440 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



he comes to us as we come to him, and leaves his blessings there, 
where they are heartily desired. 

Thus, you see, this sacrament is a continual monitor to you, to 
put you in mind of his love, of what he has done, and what he 
has suffered for you. And on the one side, as it is a great argu- 
ment of his kind concern for you, so on the other, it is no small 
proof of your backwardness and insensibility, to stand in need to 
be thus put in mind of his favors and blessings. 

Think then, Christian soul, if obligations can move thy grati- 
tude, who has obliged thee like thy God ? If advantages can win 
thy heart, what greater canst thou enjoy, than thou enjoyest in 
him ? Or, if love can engage thy love, who loves thee like him ? 
Who has, or will do, what he has, and will do for thee ? 

However, this great condescension and love of your Redeemer, 
ought not to make you forget yourselves ; because he is good, 
you ought not to be presumptuous : you ought to consider who 
you are, as well as who he is. But now, that you may approach 
with that care and respect, as becomes the greatness of the giver 
and the gift, you ought attentively to consider the unworthiness, 
as well as the meanness of the receiver : mean indeed, no better 
than dust and ashes, formed from the earth we tread on ; and 
must one day return again into the same mould. What profound 
respect is due from us ! Nay, was this our only hindrance, were 
not we worse than God has made us, we might have more con- 
fidence. But alas ; our ingratitude to all this goodness, the many 
sins we have committed, our present and daily imperfections, are 
a weight sufficient to bear us down, and humble us indeed in the 
presence of our God, and with just reason to cry out, how comes 
it to pass the Son of God comes to me, not in a ceremonious visit, 
but to live and dwell, and to be united to me ! If the heaven of 
heavens cannot contain thee, how much less the little room, the 
poor habitation, I have made for thee in my heart ! Consider 
this seriously, and you will not dare to approach this table with 
out great purity of soul, and without employing what time you 



ON THE SACRAMENT OF THE HOLY EUCHARIST! 441 



can in preparing jour hearts, by raising them in acts of virtue ; 
that you may come with an interior, as well as an exterior de- 
cency to receive your Lord. 

In some such manner as this you are to prepare yourselves, 
before you come to the altar to receive the bread of life ; you are 
to entertain yourselves, sometimes with an awful fear, rmd appre- 
hension of the sanctity of his person, and the greatness of his 
majesty ; sometimes with hope and a pious confidence in his good- 
ness ; sometimes respect, and sometimes love ; sometimes a desire 
of the great blessing, and sometimes an humble acknowledgment 
of your great unworthiness, and the like. That the excess of fear 
make you not too apprehensive, or too forward confidence cause 
you to become too negligent. 

When the time of your receiving draws near, endeavor, in 
great peace and calmness of mind to increase the devotion of 
your hearts ; and when the priest turns about to give you the 
general absolution, receive it with all the contrition of your soul, 
that you may communicate with greater purity. When he turns 
about again, holding the blessed sacrament in his hand, and says, 
" Behold the lamb of God, behold him who takes away the sins 
of the world ;" and repeats thrice, " Lord, I am not worthy that 
thou shouldst enter under my roof, but say only the word, and 
my soul shall be healed join in spirit with him, and repeat the 
same in your hearts, and endeavor to mix a profound humility, 
grounded on your own unworthiness, with a pious confidence, 
built upon the power and goodness of your God, who can make 
you worthy. 

Having thus prepared yourselves, and having received the 
greatest blessing earth or heaven can bestow upon you ; what 
are vou then to do, or how are you to behave yourselves, after 
your communion ? I will tell you, dear Christians. 

After you have received the blessed sacrament, your Lord an<£ 
Saviour, you must know he remains in person in you, as long ae 
the speeies of bread remain entire in your breast, which it may 



442 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



be about half or a quarter of an hour ; after which time he cease? 
to be there in person, though he still continues by his grace, aa 
long as you preserve yourselves from any consent to what is mor- 
tal sin. This sacrament is different from all the other six ; the 
nature, or action of them passes in a moment ; but this is a stand- 
ing sacrament, and consists in a continual action, and gives grace 
as long as it continues : so as long as Christ remains in person 
within you, so long he is ready to give you his grace, and still to 
increase it, as long as you behave yourselves devoutly, and ask it 
as you ought. Therefore, suffer not yourselves, as the wise man 
says, (Eccles. xiv. 14.) to lose so good a day as this, and let not 
the least part of so precious a gift be lost. This you ought par- 
ticularly to take notice of, and remember ; for it i« the ground 
of all your devotion after communion. 

The first thing then you are to do after you have returned to 
your place, is to give thanks to Almighty God for all the bene- 
fits he has bestowed upon you; as your creation, conservation, 
redemption ; your call to the Catholic faith, and particularly for 
this his great favor, in coming himself to you in this wonderful 
and condescending manner, which is to put you in mind of all 
the rest, what he has done and suffered for you ; as he himself 
has told you, " As often as you do this, do it in remembrance of 
me." 

After this, you may endeavor to entertain yourself with your 
Saviour, and to raise in your mind affections of respect, gratitude, 
and love ; by considering the honor done you this day. and the 
treasure you have lodged in your breast, This part of your de- 
votion being over, you may make your prayer to your Saviour 
now within you, and ask of him (for no time can be more favora- 
ble) what you want most : to be freed from this or that tempta- 
tion, this trouble or that affliction : ask of him the virtue yo\j 
stand in need of; patience, resignation, courage, or resolution, 
purity of heart, prayer, grace to comply with the duties of your 
state and so much strength as never to be overcome by conipli- 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 443 



ance with company, or human respects, and the like. Lo^e no* 
these precious moments, for none can be more favorable to you 
than whilst your Lord remains within you, to hear your petitions, 
and to grant your request ; and be sure what you do ask, to ask 
from your hearts, for he sees into them, so that you cannot de* 
ceive him. 

With these thoughts and resolutions, you depart out of tbi 
church or chapel, and think of them all the way you go home ; 
and be sure to spend that day well, in reading and praying, and 
in some sober and pious conversation ; lose no part of that 
happy day. 

This, dear Christians, is the practice of communion, what you 
are to do before and what after : what you are to do to prepare 
your hearts to receive your Lord God, and how you are to enter- 
tain him after you have received him. Those who go to confession 
over night, or early in the morning, have greater conveniency to 
make this preparation, and it will certainly be rewarded by the 
sweetness and comfort Christ will give them in return ; for he 
always comes to us as we come to him. Those who stay some 
time after, to entertain their Saviour, he will doubtless requite 
them, he will give them grace in proportion to their gratitude ; 
he will grant them the favor they ask of him ; for what can he 
refuse us, when he gives us himself? But such careless Chris- 
tians, as take little time, either to prepare themselves, or to 
entertain *heir Lord after, lose very great advantages, which they 
might reap from a better preparation ; and as they thus neglect 
God, it is to be feared he will neglect them, and withdraw the 
grace they carelessly abuse. 

I3e careful then in your preparation to this great sacrament : 
and be sure not to be wanting in your recollection, after you have 
received so great a blessing ; every moment of that time well 
employed will deserve an addition of grace here, and glory here- 
after 



444 ON THE SACRAMENT OF THE HOLY EUCHARIST* 



DISCOURSE V 

ON THE SACRAMENT OF THE HOLY EUCHARIST. 

Lord I am not worthy that thou shouldst enter under my roof, but only My the 
word, and my servant shall be healed. — Matt. viii. 8. 

The humble centurion, coming to our Saviour Christ, exposed 
to him the weak and sickly condition of his servant, in these 
<vords : " Lord, my servant lies sick at home, and sore troubled 
with the palsy." He did not presume to beg the favor of our 
Saviour, that he would come to his house, nor even entreated 
him to cure his servant ; he remitted both to our Saviour's will 
and pleasure. He knew he could heal him if he pleased, and 
would heal him if it were best ; and therefore, with an humble 
submission, and yet with a lively faith, he barely laid open the 
infirmity of his servant. Our Saviour admired his faith, and 
told him, he would go with him, and cure his servant. " I will 
come and cure him;" but the centurion replied, " Lord, I am 
not worthy, (of so great a favor, as) that you should come to 
my house ; say but the word, and (I know) my servant will be 
cured." 

Such were the pious dispositions that appear in the words of 
the centurion ; his faith so lively, his humility so singular, his 
confidence in our Saviour Christ so rare, the sense of his own 
un worthiness so wonderful, that the church has judged his words, 
of all others, the most proper to express the devotion and senti- 
ments we ought to have, when our Saviour is pleased to come 
unto us, in the holy sacrament of the altar. His words, for 
many ages, have been consecrated in such a manner, as to have 
been thrice repeated by the priest, to every one who has received 
our Saviour Christ, in the holy communion. No one, either 
priest, or laity, receives without first making use of the same 
words, Lord I am not worthy that thou shouldst enter under my 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 445 



roof, chat thou shouldst come unto mj soul ; only say but the 
word, and my soul shall be cured, shall be filled with heavenly 
benedictkms. 

We have all the reason imaginable to acknowledge with a 
most profound humility, that none of us, how virtuous soever, is 
worthy of so great a favor, that our Saviour and God should 
come to us, in this adorable sacrament. We have certainly just 
reason to imitate the dispositions of the centurion : to approach, 
not only with a ^reat sense of our own unworthiness, but with a 
lively faith, with d warm confidence, with a grateful mind, and a 
sincere return of love to God, for so inestimable a benefit. 

In order, therefore, to increase your devotion towards this 
sacrament, I will endeavor first, to lay before you the wonderful 
goodness and liberty of Almighty God, in leaving to his church 
this holy sacrament . and secondly, in a general manner, the 
happiness and advantages offered us in this sacrament, and which 
we are deprived of by seldom receiving, or approaching to it. 

Many and great are the benefits which Almighty God has 
been pleased to confer upon man ; and yet the distance between 
our infinite God and our mean condition is so great, that we 
cannot return him any suitable requital for the least of his favors ; 
hence, we remain eternally indebted to him upon a thousand 
accounts, upon a thousand titles. He created man out of nothing, 
to his own image and likeness ; he preserves him every moment 
from falling into his original nothing ; he L&o commanded the 
sun, moon, and stars, to wait upon him ; he has ordered the 
elements to be subservient to his convenience ; he has given his 
command to the different seasons of the year, to furnish him 
with all desirable varieties; all living creatures he has made 
subject to him. For this, man shall remain ever in his debt. 
Yes, dear Christians, this is but the least part of his favors. He 
redeemed man when he had lost himself by sin ; he has conferred 
upon him supernatural gifts, blessed him with spiritual favors, he 
offers him his sanctifying grace, a participation of his divine 



446 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



Qature and with it all the gifts of the Holy Ghost. All these 
infinitely increase man's debt, and are an additional overplus of 
the overflowing bounty of the Almighty towards undeserving man. 

But if we take a thorough survey of the immense benefits he 
has liberally bestowed on us, in leaving us this holy sacrament, 
we shall find, that it is here his goodness seems to have outdone 
itself ; it is here, that he transfers the whole treasure of heaven 
unto our souls. For to measure this benefit by the infinite dig- 
nity of the giver, and the mean condition of the receiver ; it is 
here that the gift, and the giver, are both infinite, both the same, 
both God himself ; so that in this sacrament we meet with a 
paradise upon earth ; we meet with a heaven in every Catholic 
church, in every tabernacle, in every devout communicant. It is 
in this miracle of love, this excess of bounty, this memorial of 
himself, I would say, it is in this leaving of himself, that he has 
concentered or gathered together all that is good ; that he pours 
out an ocean of bliss into our souls, and fills them full with hea- 
venly benedictions. So wonderful has been his goodness towards 
man, notwithstanding his ingratitude ; though he commonly re- 
ceives provocations, injuries, and contempt, yet his infinite majesty 
stoops so low, as to make man his darling ; for he declares, his 
delight is to be with the children of men. (Prov. viii. 31.) But 
what love, what bounty, can we ever discover comparable to this ? 
He elected the Israelites to be his chosen, his dearly-belcved 
people ; but what benefit did he ever confer upon them equal 
to this ? 

In the holy of holies, which was a more religious part of the 
tabernacle, and afterwards of the temple, he commanded them to 
place the ark of the covenant, the seat of mercy and atonement, 
and there he was particularly present, to hear their prayers and 
petitions. Doubtless, dear Christians, this was a singular favor, 
and such as never had been granted to any nation under the cope 
of heaven. But what is this to the benefit left us in the blessed 
eucharist ? The ark was but a representation of the presence of 



ON THE SACRaMEXT OF THE HOLY EUCHARIST. 44 1 



dirinity; in the eucharist, Christ God and Man is personally 
and really present: in the ark was the manna, a type, a bare 
resemblance of this sacrament, in which is contained the truth 
itself. Thus, you see, the benefits we enjoy in our tabernacle 
infinitely surpass theirs. 

Yet, if you reflect, how different a respect he exacted thej 
should pay to the holy of holies, what a subject of fear and con- 
fusion to yourselves ? what an argument of love and thanksgiving 
to God will you discover ? None but the high priest was per- 
mitted to enter into the holy of holies, and he but once a year, 
after he had sanctified himself, in his pontificals ; and yet to this 
true holy of holies, all persons, at all times, have free access. 
Into our Catholic churches, every one, good or bad, have free 
liberty to come, and offer their petitions, in that place where God 
himself is personally present ; a singular favor, indeed, which 
you ought always to be sensible of : a benefit granted to each 
particular person, far above the privilege reserved to the high 
priest. The high priest was but suffered to enter in, to contem- 
plate, to be a spectator of the ark, the footstool of God, as the 
psalmist calls it : (Psal. xcviii. 5.) the rest of the Jews, both 
priest and people, were excluded from the sight of it ; it was death 
for them to enter into the same apartment ; but now every one 
of you are permitted, not only to approach to the tabernacle where 
the true God is really present, but have free liberty to receive 
your God into your breasts, to be in a manner incorporated with 
your Saviour : every man, rich Or poor, nay, what is more, every 
sinful man, if become penitent, is permitted, invited in his nuptial 
garment, to receive the true God, infinite, immense, eternal, under 
the appearance of bread, for his spiritual nourishment. un- 
heard-of familiarity of God with man ! The Almighty, by a 
miracle of love, is become the nourishment of his servants, his 
slaves ! transport of divine charity ! invention of infinite 
love towards ungrateful man ! Let all men acknowledge, all 
mankind testify, their gratitude for such infinite love. 



148 ON THE SACRAMENT OP THE HOLY EUCHARIST. 



But, blindness of man's heart! by daily use, to fall into in 
advertency of these truths ; it is a reflection I must insist upon. 
Had our Saviour left a power in his church to one priest, to con- 
secrate once, in one place only, and that by this means he had 
vouchsafed to have been present, how unspeakable a benefit had 
it been ? how far above our merits, how infinitely would the 
world have been obliged to him for it ? But Jet us suppose yet 
more, that he had pleased to grant this power to some particular 
priests, of a consummate sanctity ; if he had pleased to remain 
in some particular city of the world ; to leave such a heavenly 
banquet in some one church, whither the faithful from all parts 
of the universe, might have recourse to pay due homage and wor- 
ship to the divinity, there really present, and, if you please, there 
to receive their God in this holy sacrament : what a pilgrimage* 
of devotion, and with good reason, would that have been, what 
crowds, what concourse ? How happy would you think yourselves 
to partake of this banquet ? How sensible would you have been of 
so inestimable a favor ? How wouJd the consideration of the real 
presence of God have recollected your thoughts in that church ? 
Would the most licentious libertine have dared to commit an ir- 
reverence in that sacred place : how then would the thoughts of 
really receiving God into your breasts have inflamed your devo- 
tion, and set every communicant on fire ? With what affections, 
with what aspirations, with what reverence, with what love, with 
what heavenly thanksgiving would you have entertained your 
Saviour ? Would you not then hava thought yourselves more 
happy the oftener you received ? Would you then have judged 
a little part of a morning too long to prepare yourselves to re- 
ceive your God ? And now, since the bounty of God has been 
more liberal, what shame for you to be less grateful ? You have 
now the presence of the same God ; he has graciously left you 
this infinite immense treasure, not in a corner of the world, but 
in every Catholic church, upon every altar ; he has given powei 
lo every priest to consecrate his precious b'~>dy and Mood: 



ON THE SACRAMENT OP THE HOLY 1UCHARISKT. 449 



offers himself to be received by every Christian ; he invites all 
to be partakers of this table, this feast of Angels. Nor has he 
limited this benefit to a time, but granted this infinite treasure 
to the end of the world. What blindness then to have less es- 
teem, because the benefit is greater ? What ingratitude, to be 
less thankful, because his bounty has been more liberal ; to be 
less reverent, uecause your God is present in every tabernacle, 
not in one only ? Not to long to receive him so often, because 
you have the greater convenience ? With good reason then may 
I cry out with the devout author of the Imitation of Christ, 
deplorable weakness of man, to have less regard, less esteem, 
because the benefit is more common and greater ! 

Let me exhort you, dear Christians, to correct this error, bj 
reflecting on the truths, which by faith you are certain of. Wher 
you prepare yourselves for communion, you make ready an habi- 
tation in your souls for God ; when you go to the altar, misera- 
ble, sinful dust as you are, you go, you kneel to receive Almighty 
God ; there, by the hands of the priest, Almighty God comes really 
into your breasts ; you return, but in a far different manner, 
bearing your God in your breasts. Can you reflect with your- 
selves on these truths, and not be struck with a sacred dread and 
confusion ; and not be forced into a sweet love, and ardent affec- 
tion ? What strange insensibility, not to be moved with such 
mysteries? How frozen must your hearts be, not to melt at such 
a fire, such a miracle of love, such excess of goodsess, so endear- 
ing affection, from the infinite person of God towards man? 
Does it not challenge love for love ? His Divine Majesty yields 
to love, he lays aside all marks of power and greatness to meet 
with man ; he puts himself under the appearance of bread and 
wine, that, by this means, he may unite himself to you, or rather 
that you may become one with him. Thus sanctifying man by 
such a union to the divinity ; and you think part of a morning 
too tedious to entertain him, and spend here in his presence, and 
why ? for should you consecrate your whole lives, spend all your 
38* 



450 ON THE SACRAMENT OP THE HOLY EUCHARIST. 



thoughts in acts of love, adoration, thanksgiving, for so inestima- 
ble a gift, what poor exchange would it be ? His love to you in 
this adorable sacrament is infinite ; all you can return is infinitely 
less, and of no value ; his love towards you is without any merit 
on your side ; nay, even when by your demerits you have de- 
served punishments, and not rewards ; but all you can repay to 
him is but a return of his gifts : and can you then think much 
to allot some part every day to his service, to spend here in his 
presence. 

The patriarchs and prophets, with longing sighs, and fervent 
desires, supplicated for his coming, with minds and hearts raised 
up to heaven ; they begged that the long expected Saviour of the 
world would at last descend from heaven ; and now the same 
Saviour of mankind remains with you, and yet you are unwilling 
to be with him ; you think you do much if you prepare yourselves 
a little part of a morning to entertain the same Redeemer, for 
whose coming the world some thousands of years sighed, and 
begged that he would vouchsafe to descend, and come unto them. 
But now, alas ! the same Saviour of the world descends, and is 
forced to beg of men that they would receive him, and that they 
will not often come unto him. most divine Jesus ! how low has 
thy love to every one of us made thee descend ? Here love is 
carried to its greatest perfection, God himself courts man's love ; 
notwithstanding he is so often basely treated, and betrayed by 
many a Judas, with a false kiss in unworthy communions ; yet 
he has abandoned himself to all manner of injuries and affronts 
for man's sake ; he is always ready in the tabernacle to be re- 
ceived by him ; in fine, he waits on man, and when he is sick he 
comes and visits him in his bed, to be his protector in that dan- 
gerous hour, and to replenish his soul with heavenly benedictions. 
Come all and see, and partake of this prodigy of love ; thank, 
praise, and bless him for ever for such a benefit ; treat him as he 
deserves ; that is, frequently partake of this feast of angels, to 



ON THE SACRAMENT OP THE HOLY EUCHARIST. 451 



which he invites you all. Happy souls, who frequently and de- 
voutly receive this sacrament ! 

Let us now take a short view of the happiness of a devout com- 
municant. Here you may rejoice, because in this sacrament you 
receive your God. This is in three words, the lappiness I would 
speak of ; thrice happy, because you receive youi God ; I will not, 
I cannot add any more ; a bare consideration of this truth shall be 
all I will advance. 

By receiving your God, you are united to the cause and author 
of all happiness. In other sacraments you receive some gift of 
his, some testimony of his divine goodness; but in the blessed 
eucharist you receive the origin of all goodness itself ; in other 
sacraments some stream of divine grace ; in this, you approach 
to the source and fountain from whence issues all grace. In 
others, you receive some help to salvation ; in this, a Saviour. 
In others you partake of some heavenly benediction ; in this, 
you have him really present within you, whose presence makes 
heaven really what it is. 

If holy Simeon thought his happiness so singular, because he 
had at last seen his Redeemer, and once had him in his arms, 
that he could wish for no more, but weary, as it were, of the 
world, and desired to live no longer, how far does the happiness 
of every Christian surpass his, who hath the convenience, not 
once only, but as often as he pleases, to receive the same Saviour, 
not into his arms, but into his breast ! If the whole church pro- 
nounces the evangelist St. John happy, because he once leaned 
his head upon the Saviour's breast ; how much happier are you, 
dear Christians, into whose breast the same Saviour, as often as 
you will, enters ! In fine, we look upon the great St. Joseph 
singularly happy, as with good reason we may, because he brought 
up and nourished our Saviour Christ ; how much greater is your 
happiness, who are fed and nourished by the body and blood of 
the same Christ ! Rejoice, Christians, I say rejoice, for your 
great transcending happiness. 



452 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



As often as you communicate, you receive him whom the angels 
adore ; you are really united to him, whose sight makes the angels 
happy. By receiving this holy sacrament, you have him really 
present within you, whose majesty the powers and thrones with 
astonishment adore ; at whose presence the cherubims and sera ■ 
phims, the whole celestial hierarchy, and the pillars of heaven 
tremble. But at the same time you receive likewise a most loving 
Saviour, a meek, liberal, and gracious Redeemer, and Almighty 
protector in your temptations, a sanctuary in all your dangers. 
Here the distressed find a comforter, the blind an infallible guide, 
the infirm an omnipotent physician, the penitent sinner his sanctu- 
ary ; in fine, by receiving this holy sacrament, you receive Christ, 
God and Man ; and what will he not grant you, who has given 
you himself? He comes not without his attendants; that is, 
plenty of graces, and heavenly benedictions. 

If the blood of the paschal lamb, sprinkled on the doors of the 
Israelites, secured them against death and destruction, will not 
me blood of the immaculate Lamb of God, secure you against all 
the attacks of your enemies? He entered into the house of 
Zacheus the publican, and he and his whole family were blessed 
thereby ; and will he receive less, into whose breast the same 
Saviour enters by communion ? As many as had the happiness 
to touch the hem of his garment, were aured of all their diseases 
jut of hand ; what infirmity then shall not be expelled from that 
habitation, that soul, who receives her Saviour, God and Man, 
body, soul, and divinity, really, personally, and substantially, into 
his breast? Come, dear Christians, come to this heavenly ban- 
quet and you shall be sanctified ; by your devout and frequent 
communions, you shall lose your infirmities, your inveterate habits, 
by this union to the Deity; you shall be no more the same, 
uo more slaves to sin, and your passions ; but Christ shall trans • 
form you into himself. It is true, you shall remain still attacked 
bv temptations, assaulted by your enemies, the world the flesh, 
and the devil ; yet against all these you shall come off victorious. 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 453 



Would you but reflect seriously od these truths, you would uA 
be so backward in approaching to your God in this sacrament, 
so unthinking of your own happiness, and so ungrateful to your 
bountiful Redeemer. The only reason I can find is, because you 
know not who it is that is present in the midst of you, it is true, 
you are undoubtedly certain of it by faith, yet you know it not ; 
that is, you are as if you knew it not, you consider it not. 

But oh ! dear Christians, did you but know the favor granted 
you to appear in his presence ; did you but consider the happiness 
you have here offered you ; did you but reflect how nigh you are 
to your own felicity ; did you but seriously call to mind with 
Rrhat facility you may partake of such heavenly treasures : did 
you but weigh the goodness of God that offers himself to you in 
this holy sacrament, the love, and longing desire he has you 
should frequent this holy banquet ; there would be no hindering 
you from your happiness ; you would answer his desires with the 
like affection ; like as the wearied hart pants after the fountain 
to refresh his fainting thirst. There would be no need of the 
church prescribing times for your approaching to this sacrament, 
as now she is forced to oblige (4 Cone. Lateran. c. 25.) all the 
faithful of both sexes, who are come to the years of discretion, 
to receive the blessed eucharist at least once a year, and that in 
the time of Easter, under pain of excommunication, and being 
deprived of Christian burial. Now there is scarce any misery 
that can be inflicted upon a Catholic more dreadful, even to the 
libertine, than the thunder-clap of an excommunication ; and yet 
he who defers long his communion, voluntarily in a manner ex- 
communicates himself, freely undergoing the greatest penalty 
which the censure of an excommunication can inflict. 

Some perhaps will say, they are not worthy to approach fre- 
quently. This commonly is the plea of a false reverence, and 
deceit of the devil. You are not worthy, you say, but why are 
you not worthy ? Or will you be more worthy by deferring it 
longer, by seldom communicating ? Oh no experience make/ it 



454 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



too evident to want a proof; he that does not communicate once 
• a month, or thereabouts, will be less worthy after a longer delay. 
Let not those who approach frequently, but those who defer their 
communions, who seldom have access, dread to communicate un- 
worthily. We see, when the primitive Christians communicated 
every day, how saint-like were their lives, how fervent their zeal, 
how active they were in their Christian duties. The Council of 
Trent wishes the faithful would now communicate as often ; but 
at least frequently. We are passengers, strangers in this vale of 
misery, and therefore, have continually need of a refreshment : 
the blessed eucharist is our sustenance, our viaticum. Such is 
the frailty of our infirm nature, that whilst our souls are im- 
prisoned in this terene habitation of the body, we are without 
intermission depressed with a proneness to evil, and therefore 
stand always in need of a remedy, an antidote ; the blessed eucha- 
rist is this sovereign antidote, as the Council of Trent calls it 
We are at all times assaulted by too potent enemies for our weak 
strength ; in the blessed eucharist we meet with an omnipotent 
protector. 

But notwithstanding all this, the true reason why a great many 
Christians neglect to make a frequent use of this sacrament is, 
out of a slothful and careless temper, as being not willing to take 
the pains to prepare themselves. Others again excuse themselves, 
as being overwhelmed with business, that, alas ! they have not 
time to pay their attendance upon their blessed Redeemer. 
There are others who excuse themselves upon a pretence yet 
worse than the former ; those, I mean, who are strongly addicted 
to sensual pleasures, and they know that to become partakers of 
this holy table, they must renounce their criminal engagements; 
they must throw off their old habits, and enter upon a new course 
of life ; but finding their hearts too strongly engaged to resolve 
upon a thorough change, they refuse to approach. 

Thus you see how little the greater part of Christians are dis- 
posed to comply with our Saviour's earnest desire of communi- 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 455 



eating himself to them. He invites, and they refuse to come; 
he offers them his precious body and blood, and they prefer each 
petty interest, or trifling satisfaction before him. 

Let me now beseech you to settle a right esteem of the benefit 
and advantage you have of making your petitions here in his real 
presence, of frequently receiving him ; it is a blessing and con- 
venience which perchance you may not always enjoy ; for how 
many pious Catholics are there in the world, who want and long 
for this convenience ? Nay, I know that there are many in this 
nation who have not this happiness of receiving the real presence 
of their Saviour above once or twice in the year ; would not they 
esteem the convenience you have more than you do, and make 
better use of this favor ? It is well if they do not rise up in 
judgment against you, as the city of Tyre and Sidon against 
Bethsaida and Corozain, for neglecting so singular a favor, denied 
them, and granted to you. 

But when you do approach, let it be with a right intention, 
purely to serve and glorify God ; not for some bye motive, but 
above all with a good will, and not by constraint, because it may 
be expected of you, or out of custom, or the like. I know not 
whether there is any disposition more prejudicial to yourselves, 
or that looks so like ingratitude to Almighty God ; for is it not 
a singular favor which he grants you, to permit you to pray in 
his presence ? And will you ungratefully doubt whether the 
favor be worth your acceptance ? No, dear Christians, far be this 
from you. Be sure then serve God with a willing heart : for as 
the scripture says, (2 Cor. ix. 7.) " God loves a cheerful giver." 
Be always grateful for the singular favor he grants you, by per- 
mitting you to enter into the holy of holies, and here at all times 
to pay your devotions to him ; to expose with confidence your 
necessities to him ; to assist at the great and daily sacrifice ; 
always remember, and be grateful for the great happiness that is 
here offered you, by having free access to the holy sacrament of 
the altar; always be mindful of the inconceivable love your 



456 ON THE SACRAMENT OF THE HOLY EUCHARIST. 



blessed Saviour has shewed towards you, in leaving you the infi- 
nite treasure of himself in this banquet. Approach then to God, 
and he will come to you; that is, by receiving him in your com- 
munions, you will then receive him whose power is omnipotent; 
and what cannot he do for you ? What will not he grant you ? 
He will give you a pledge of your future glory in this life, and 
eternal happiness in the next : for " he that eateth this bread shall 
live for ever." St. John vi. 59. 



DISCOURSE VI. 

ON THE SACRAMENT OF THE HOLY EUCHARIST. 

He that eateth or drinketh unworthily, eateth and drinketh judgment to bimtelf. 

1 Cor. xi. 29. 

There is nothing, dear Christians, so surprising, or more wor- 
thy of astonishment, than to see that the most holy and adorablo 
sacramant of the altar, the inexhaustible source and fountain of 
all grace, and the most sovereign remedy of all our evils, should 
be received by persons of all sorts and conditions, without pro- 
ducing in them that change of life which might be expected : 
and that our corporeal food should have a greater effect in feed- 
ing our bodies, than the bread of angels in nourishing our souls. 
But if we look into the cause of this, we shall find it is for want 
of those dispositions that are requisite, and the little care the 
generality of Christians take, in preparing themselves to receive 
this divine food. 

Amongst those who approach to the holy communion, we may 
reckon three different sorts. Fir^t, there are some who approach 
with coldness ; secondly, others with tepidity or lukewarmness : 
and thirdly, others with fervor and devotion, which becomes such 
as approach to this divine table. But, that you may understand 
my meaning the better, by such persons who are cold, I under- 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 45'' 



stand those who approach to this holy table in the state of mor 
tel sin ; by the lukewarm, I mean such who have not laid aside 
their affections to venial sin ; and by those who approach with 
fervor, I mean those who go with love, and the dispositions suita- 
ble to the holiness of this adorable sacrament. 

I have already laid before you the advantages and great hap- 
piness of a worthy communion : what therefore I intend in this 
discourse is, first, to shew you that an unworthy communion is 
the most heinous and detestable of all crimes that can be com- 
mitted ; and, secondly, that there are many who are guilty of it. 

The greatness and enormity of an unworthy communion is so 
much greater than that of any other crime, inasmuch as by it 
you directly attack the sacred person of Jesus Christ. Now to 
understand this the better, only consider the greatness of the 
crime of that subject, who should not only despise the laws and 
edicts of his prince, but should even attempt the life of his sove- 
reign ; would not justice seek out new torments to punish such 
a treason ? And is not his crime, think you, infinitely greater, 
who endeavors to attack the Lord of Lords, and King of Glory ? 
Such a crime as this, would certainly strike you with horror ; 
and let me tell you, dear Christians, that the unworthy commu- 
nicant is guilty of this ; it is what St. Paul declares to us, (1 
Cor. xi. 27.) " Whosoever," says he, " shall eat this bread, or 
drink the chalice of the Lord unworthily, shall be guilty of the 
body and blood of the Lord." This sentence is a thunderbolt, 
which ought to terrify all those who are so miserably unfortunate 
as to communicate in mortal sin ; for he says, they are " guilty 
of the body and blood" of the Son of God ; that is, they despise 
and treat injuriously this adorable body and blood, whilst they 
receive it into a profane place, into the temple of Satan, into a 
bouI defiled with mortal sin. St. Chrysostom explaining these 
words of St. Paul, " Whosoever shall eat this bread, or drink the 
chalice of the Lord unworthily, shall be guilty of the body and 
of the blood of the Lord," gives this reason : " Because, (says hft, 



458 ON THE SACRAMENT OF TR& HOLY EUCHARIST. 



Horn. 27.) whoever approaches to this divine table unworthily, ia 
like those who pierced the body of our Lord, not to drink, but to 
spill his blood." That is to say, not to apply to themselves the 
spiritual fruit and benefit of it, but to profane it, and " trample 
it under foot according to St. Paul's expression in another 
place. 

There is no person, that has any gratitude or love for our 
Saviour, that can think upon his death, sufferings, and torments, 
which he endured at that time of his passion, but would be struck 
with horror and indignation against those ungrateful and perfi- 
Jious Jews, who put him to death. Nevertheless, I must tell 
you, (since both scriptures and fathers declare it,) though with 
horror, that the crime the Jews committed, in crucifying our 
Saviour Christ, only surpasses that which is now committed by 
every unworthy communicant. What can you say to this, un- 
happy souls, whoever you are, that have dared to commit such 
an heinous crime ? Have you ever seriously done penance ; or 
rather, ought not your whole lives hereafter, to be a continual series 
of sighs and lamentations for the enormous crime you have com- 
mitted ? Because wo to them who have crucified our Saviour ; 
and wo upon those likewise who receive him unworthily in the 
holy sacrament. For let me tell you, that many amongst the 
Jews seem more excusable in crucifying their Messiah, than 
such wicked Christians who receive him in a breast defiled with 
sin ; and though their crime was enormous, it may be said they 
crucified him whom they knew not ; and when they knew him, 
they " returned confounded, striking their breasts," in sorrow for 
what they had done, as St. Luke testifies, (c. xxiii. 48.) But a 
Catholic Christian, as he cannot allege not knowing his God, so 
he seems more inexcusable than such of the Jews, who, if they 
aad known him, they would not have crucified him. 

If the apostle St. Paul, Heb. vi. (speaking of those persons 
who lose the grace of God by mortal sin) has declared that they 
crucified again the Son of God, and expose him to contempt, 



ON THE SAOUMMr oF THE HOLY EUCHARIST. 459 



What shall I say of those, who commit the greatest of all sacri- 
leges, by an unworthy communion ? Unhappy Christians, who 
make their bodies serve as another cross, upon which they crucify 
their Saviour! and though he does not die, yet their treachery is 
not less than the Jews, since they do what in them lies, to crucify 
him again. 

" Consider, (says St. Chrysostom, Hem. 60.) what just indig* 
nation you conceive against him who betrayed Jesus Christ, and 
against those who crucified him, lest you aJso be equally guilty 
of the body and blood of the Son of God. It is true, they killed 
his sacred body, but you ? after so many, and so often repeated 
benefits bestowed upon yeu, receive him into an unclean and 
polluted soul." 

St. Cyprian says, (L. de Lapsis.) " That unworthy communi- 
cants offer violence to the body of Jesus Christ ; and that this 
sin is a more heinous offence in the sight of God, than it is for a 
Christian to abjure him before infidels." 

No Christian can call to mind, without a certain horror and 
aversion, the treacherous kiss of Judas ; and can you be so in- 
sensible in your own case, as not to detest the same affront you 
offer Jesus, nay, even worse, if possible, when you unworthily 
receive him ? J udas was the first who was guilty of this sacri- 
lege of an unworthy communion ; and all those who fall into it 
since, imitate his example, and become his disciples. They 
receive their Redeemer, as Judas did', in a guilty soul; they 
betray him, not indeed to the Jews, but, which is worse, to the 
devil, who dwells in them. What punisbnent ought they not to 
dread from such an enormous crime? Ought they not to re- 
member, how that perfidious apostle was immediately possessed 
by the devil, in the moment he received J e&us Christ ? For since 
they imitate him in sin, they cannot avoid being partakers of his 
punishments. 

If human laws condemn a person to death for the murder of 
another, can he expect less than eternal death, who profanes the 



460 ON THE SACRAMENT OF THE HOLY EUCH^KIST. 



body and blood of Lis Lord and Saviour ? What think you, 
(Heb. x. 29.) says the apostle, does he deserve, who profanes the 
blood of the New Testament, by which he has been sanctified ? 
Nor has this sin been without a particular chastisement, even in 
this life, according to that of St. Paul, (1 Cor. xi.) that upon 
account of their unworthy communions, many distempers reigned 
amongst those Christians, viz., the Corinthians, and that upon the 
same account many were carried off by sudden and unprovided 
deaths. The holy fathers of the church have not been less severe, 
in reprehending such persons who approach unworthily the holy 
table ;* nor have they given this crime better terms than the 
apostle, since they compare it to that of the executioners who 
crucified our Saviour, or to that of the traitor Judas, who betrayed 
him into the hands of his mortal enemies. 

St. Cyprian affirms, (L. de Lapsis.) that in his time there were 
many whose bodies were possessed by the devil, for having com- 
municated unworthily; and also that many had lost their senses, 
and became distracted and mad, upon the same account. And 
St. Chrysostom also assures us, that the same thing happened in 
nis time. This, dear Christians, ought to be more than sufficient 
to make you deplore the unhappy condition of those who com- 
municate unworthily, and make you to dread the falling into 
that unhappy state. And yet, alas ! this horrid sacrilege is very 
common in this our unhappy age. 

I could wish, dear Christians, being persuaded as I am, and as 
you ought to be, of the enormity committed in an unworthy 
communion ; I say, I could heartily wish that it were not possible 
to justify what I have said ; but alas ! the thing is too evident. 
I shall leave you to judge of the truth, after I have reckoned up 
some few of those who communicate unworthily. 

There are some who criminally neglect to be instructed in the 
principal mysteries of our faith ; and not knowing the excellency 

* 8ee St Chrys. Horn, de Prodit. Jud»., St Bern. Ser. in Coena., 6 S. Basil 
de Bap. L. 2. 



ON THE SACRAMENT OP THE HOLY EUCHARIST. 461 



and dignity of this august mystery, yet they approach to this 
holy table out of custom, to receive this adorable sacrament. 

There are others who frequent this sacrament at the feast of 
Easter, out of human respect, that they may not pass for wicked 
Christians in the eyes of the world, though they are such in the 
eight of God. 

There are others who indeed communicate often, but it is only 
to get the praise and esteem of men, and to pass for persons of 
piety, though in the sight of God they are no better than downright 
hypocrites. 

Others also go to this divine banquet without the wedding 
garment, I mean a purity of heart ; and yet they have the bold- 
ness to eat of the bread of angels, which requires an angelic 
purity. It is true, they have been at confession, but they have 
not declared all their sins, either for want of a due examen, or 
else through shamefacedness or fear, having knowingly or wil- 
lingly concealed some mortal sin ; which alone is sufficient to 
make their confession null. But suppose persons should have 
thoroughly examined their consciences, and not concealed any 
mortal sin, yet how few are there who confess their sins with a 
true sorrow, and a firm purpose of amendment for the future ? 

There are some again who will not quit the immediate occa- 
sions of their sins, nor apply themselves with care and diligence 
to root out their evil habits ; and this is the ordinary cause of 
frequent relapse. God, the number of false penitents, and 
consequently of unworthy communicants, are very great. 

We may add to these, all those who go to communion without 
having restored (when they had it in their power) what belonged 
to another : as also such who approach to this adorable sacrament 
with a heart embittered with gall and hatred against their neigh- 
bor. What I have here numbered up already, abundantly sufficeth 
to prove, that though an unworthy communion is the most enor- 
mous and detestable of all crimes, yet it is very frequent. 

Can you hear these things without breaking forth into tears ? 



1 

462 ON THE SACRAMENT OE THE HOLY 

St. Bernard sighed and wept, when he reflected on the nmnoeJ 
of unworthy communicants at the feast of Easter, " What ! (says 
he, L. de Lapsis.) is it possible that the time in which we ccm 
memorate the mysteries of our Saviour's resurrection, should be 
the time of an infinite number of sacrileges, committed by un- 
worthy communicants ?" Consider now, in what manner you 
have received the adorable sacrament : see if you have not at any 
time profaned this important action, which requires all our care 
and application to prepare ourselves for it. See also, if after 
your communion you have employed yourselves in thanksgiving 
for so great a benefit, and whether you have made use of so 
favorable a time to beg of Almighty God those helps which you 
stand in need of to preserve you from sin. See also, and examine, 
whether you have been that unhappy person who should dare to 
communicate in the state of mortal sin. 

St. Chrysostom exhorting the people of Constantinople to 
communicate often, recommends to them above all things, a 
purity of heart in receiving this bread of angels. I beg the 
same of you, dear Christians, and conjure you by the love you 
owe to J esus Christ, and the care and zeal you have for your own 
salvation, never to commit a crime so enormous as that of an 
unworthy communion ; and if you have ever been so miserable 
and unhappy as to have been guilty of it, to pass the remainder 
of your lives in a series of penance, to expiate so great a crime ; 
and resolve that you will never be so wicked as hereafter to com- 
municate in the state of mortal sin. 

If what I have said already be not sufficient to imprint in you 
as great a horror as I could wish, against an unworthy communion, 
let at least this terrible example which St. Cyprian relates, (Serm, 
in Coena Dom.) of which he was an eye-witness, move you. 
" There was a woman, (says he,) who presented herself to receive 
the holy eucharist, but she was so far from finding the comfortable 
effects of tlis sacrament, that it was to her a mortal poison, which 
took away her life ; for the precious body and blood of our Lord, 



ON THE SACRAMENT OF THE HOLY EUCHARIST. 463 



(says lie,) remaining in her throat, choaked her, so that she im* 
mediately died upon the spot." 

But it is not enough for us, dear Christians, barely to consider 
what this woiran, and a great many others have suffered, but 
what we ourselves have deserved, if we have ever been so crimi- 
nal as to approach to this holy table in the state of mortal sin : 
nor must you live in security, if your punishment be deferred ; 
but on the contrary, look upon the vengeance of God hanging 
over your heads, to be so much the more terrible, by how much 
the mercy of God has waited for your repentance. For it is par- 
ticularly of this great act of our religion, that those words of 
the holy scripture are to bo understood, " Cursed be he that doeth 
the work of the Lord deceitfully. Jerem. xlviii. 8. 

Now, if to perform any holy action negligently, be so great a 
sin as to draw down the judgments of God, what dreadful judg- 
ments must those expect who communicate unworthily? 

You must not think that I say this to retard you from ap 
proaching to the holy sacrament of the altar ; no, on the con- 
trary, I have too great a desire for the salvation of your souls, 
than to offer to deprive you of so great a blessing ; and could 
wish that you would approach oftener than you usually do, pro- 
vided it were with due dispositions. 

I cannot conclude without once more laying before you, in few 
words, the dispositions with which you ought to approach to this 
holy table, which I cannot do better, than by the exhortation 
made by St. Paul to the Hebrews ; (Heb. x. 22.) " Let us draw 
near with a true heart in fulness of faith, having our hearts 
sprinkled from an evil conscience, and our bodies washed with 
clean water." And thus disposed, let us not fail of approaching, 
with the sentiments of a holy fear and a profound respect for this 
adorable sacrament ; for our God, says the apostle, is a consum- 
ing fire, which will certainly be your ruin, if you approach to 
him rashly ; but rather look upon yourselves as persons who are 
entirely unworthy, saying not only with your lips, but fivr ^our 



464 ON THE 3ACRAMEXT OF PENANCE. 

hearts, Lord, I am not worthy." Strive then, dear Christians, 
to bring to this divine banquet the greatest purity of heart that 
is possible; lest the master of the family, finding you without 
this nuptiai robe, should order you to have your hands and feet 
tied, and so cast into utter darkness, I mean eternal flames. 
Purify then you* hearts not only from the filth of mortal sin, as 
you are obliged to do, but even from venial sins, to the end that 
you may avoid, not only the dreadful consequences of an unwor- 
thy communion, but also may partake more abundantly of the 
graces of this divine sacrament, and have a part in that great 
recompense which the Son of God has promised to those who 
shall eat this heavenly bread with holy dispositions. 



DISCOURSE I. 

ON THE SACRAMENT OF PENANCE. 

Unless you shall do penance, you shall all likewise perish. — Luke sdiL S, 

There is no point of our religion better established, and mora 
universally acknowledged, than the obligation of penance. It is 
the subject of our daily prayers ; it is the constant theme of all 
instructions and sermons ; and in effect, the whole business of 
the gospel ; yet in regard of practice, no part of our duty seems 
to be less understood, and worse performed. Some place it en- 
tirely in the inward dispositions of the soul, others rely too much 
upon outward performances, and few enter so far into it as to 
comply with the practice of it as they ought. To remove, there- 
fore, the mistake which may happen on this occasion, I intend in 
this discourse to lay before you the necessity of penance in gene- 
ral, and in what it consists. But before I proceed upon these 
two points, it will be proper first to prove to you in short, that 
penance is a sacrament of the new law, instituted by Christ for 
the remission of sins committed after baptism, whereby they who 



ON THE SACRAMENT OF PEXANCE. 



465 



are baptised are restored again unto grace, when they Lave lost 
it by mortal sin. 

Penance may be considered two ways ; as it is a virtue, and 
as it is a sacrament. As a virtue, it was always necessary, even 
before our Saviour taught his gospel, and instituted the holy 
sacrament; and according to this acceptation, divines define it 
thus : a virtue or gift of God, which makes us deplore and hate 
the sins we have committed, with a firm purpose or resolution to 
amend, and not offend any more for the future ; and to punish 
ourselves, and make satisfaction for the sins committed. And 
here you may take notice, that repentance is not altogether the 
same as penance ; for repentance is commonly used to signify the 
sorrow, and the change of life ; but penance, over and above, in- 
cludes the penal or penitential works, by which a true penitent 
endeavors to punish himself, and to satisfy, as much as in him 
lies, the divine justice, for the offences committed. Its principal 
acts are contrition, confession, and satisfaction. 

As these three acts compose the virtue of penance, so they 
also make the parts of the sacrament of penance, which Christ 
has instituted upon this virtue, and raised to the dignity of a 
sacrament, when he gave to his apostles, and their successors, 
power to remit sins in his name, and by his authority. 

The words of this institution are these, spoken by Christ to 
his apostles, when he appeared to them, on the day of his resur- 
rection : (John xx. 23.) " As my Father has sent me, I also send 
you : receive ye the Holy Ghost : whose sins ye shall forgive, 
they are forgiven them ; and whose sins you shall retain they are 
retained." You see, dear Christians, by these words, that Christ 
gave to his appostles and their successors, a power to remit, and 
to retain tbe sins of the faithful. And is it not evident, that 
Christ has constituted the pastors of his church, the ministers of 
this power for the pardon of sin ? Hear what Christ says in the 
18th chapter of St. Matthew : (verse 18.) " Amen I say to you, 
whatsoever you shall bind upon earth, shall be bound also iu 



466 



ON THE SACRAMENT OF PENANCE. 



heaven ; and whatsoever you shall loose upon earth shall be loosed 
also in heaven." 

Now, since Christ has instituted the pastors of his church the , 
ministers of this sacrament, it evidently follows, that it is the will 
of God, they should administer it ; and so it is the will of God, 
that the faithful should apply themselves to the pastors, by whom 
it is to be administered. And since the power given is of bind- 
ing or loosing, of remitting or retaining, they ought to execute 
this power justly, that is, pronounce such a judgment as may be 
approved by God, and confirmed in heaven : this must be by re- 
mitting, when the sinner is truly penitent ; and retaining, when 
he is unworthy of forgiveness. But how can they be capable of 
pronouncing justly, unless the case of the penitent be truly stated 
to them, and the dispositions of his heart made known to them ? 
Therefore, since, by God's appointment, they are made the judges 
of our souls, by the same appointment they are to know what 
they judge ; for a judge cannot give sentence in a cause if he 
knows it not ; and this cannot be but by the confession of the 
penitent becoming his own accuser, and laying open his con- 
science to them. You see, therefore, that it is the appointment 
and will of God, that penitents should confess their sins, and open 
the true state of their conscience to the pastors of his church, 
that so they may judge, and that what they forgive on earth may 
be forgiven in heaven. This the apostle St. James declares in 
giving this general command, " Confess therefore your sins one 
to another." (ch. v. 16.) To whom then must this confession be 
made, but to those to whom Christ had given the power to hear, 
iudge, and forgive sins? 

But perhaps it may be objected, that it is going to man for the 
pardon of sins committed against God ; and, therefore, it is for- 
saking God, and making Gods of men. To which I answer, it 
is going to the pastors of the church, as God has ordered us so 
to do ; and to obey the orders of God, cannot be forsaking God, 
out seeking him, even according to his own appointment. Did 



ON THE SACRAMENT OF PENANCE. 



467 



Cornelius forsake God, when by God's direction he addressed 
himself to St. Peter, to be taught what he ought to do? (Acts 
x. 6.) If, then, sinners are informed by Christ himself, where he 
has given power for the pardon of sins, to make application there 
for the pardon of their sins, it can be no more forsaking God, 
than to wash in Jordan for the relief of a distemper, when he 
himself has given direction for it. 

I grant, the power of forgiving sins is a divine power ; but will 
any one deny, that God cannot execute this power by his minis- 
ters, as well as immediately by himself? To suppose this power 
in man, as his own, and from himself, would be so far equalling 
him with God : but for man to administer this power in virtue of 
a deputation from God, is not to make him God, but only the 
minister of God. And in this there can be no surprise ; for is 
not original sin, and sometimes other sins, forgiven by the sacra- 
ment of baptism ? And is not that person, who administers 
baptism, the minister of that power by which these sins are for- 
given ? If, then, the forgiveness of sins, by the ministry of the 
priest in baptism is so easily allowed, why should it be made a 
subject of surprise and scandal in other cases where the power is 
more expressly given by Christ himself? 

The Catholic church teaches, that Christ has left power to the 
ministers of his church, to absolve all sinners whc truly repent. 
And this the Protestants themselves seem to understand in the 
same manner as we, since in their common prayer-book, in the 
order for the visitation of the sick, we find this rubric : " Here 
shall the sick person be moved to make a special confession of 
his sins, if he feels his conscience troubled with any weighty 
matter ; after which confession, the priest shall absolve him (if 
he humbly and heartily desire it) after this manner : Our Lord 
Jesus Christ, who hath left power to his church to absolve all 
sinners who truly repent and believe in him, of his great mercy 
forgive thee thy offences : and by his authority committed to me, 

absolve thee from all thy sins, in the name of the Father, and 



ON THE SACRAMENT OF PENANCE. 



of the Son, and of the Holy Ghost. Amen r Therefore, for the 
future, 1 hope no Protestant will be surprised, call in question, 
and be scandalized at Catholics, who believe, and do no more 
than what they themselves have here prescribed in their common 
prayer-book. 

There are some who deny this power, by pretending that Christ 
did not confer upon his apostles, and their successors, a power to 
forgive sins, but only a power to declare a remission of sins. 
Nothing can be more contrary to the plain words of the institu- 
tion than this : for Christ did not say, whose sins you shall de- 
clare remitted, they are remitted ; but he said, whose sins you 
shall remit, are remitted. Besides, to what purpose should Christ 
give such a power of declaring sins remitted, since such a declar- 
ation would effect nothing in order to remission of sins ? So that 
a man to whom such a declaration is made, shall remain in sin, 
as much after the declaration as before. Again : Christ, after he 
invested the apostles, and consequently their successors, with the 
power of remitting and retaining, said to them, (John xx. 21.) 
"As the Father sent me, I also send you." Now it is certain, 
Christ was sent by his Father, endued with power truly to remit 
sin, and not only to declare remission of sins. Whereby it is 
evident, that Christ sent his apostles invested with power to remit 
sins, giving unto them, says St. Paul, (2 Cor. v. 18.) the ministry 
of reconciliation. 

Again : penance has all the requisites necessary to a sacrament, 
viz., outward rites or signs, promise of sanctifying grace, and the 
institution of Christ. The outward and visible sign in this sacra- 
ment, is the confession of the sinner, and the words of absolution 
pronounced by the priest ; for to the end that a crime may be 
remitted, reason requires that one should confess it, in order to 
make the quality of the crime manifest to him who is to remit it ; 
and also, that he who hath authority to remit it, should pronounce 
the sentence of absolution, after he has judged concerning the 
nature of the crime. The grace promised, is the forgiveness of 



ON THE SACRAMENT OF PENANCB. 



469 



sins ; for sins cannot be pardoned but by grace. So that the 
acts of the penitent, and the absolution of the priest, compose this 
sacrament : whereof these acts are the matter, and the absolution 
is the form, which are the two parts necessary for a sacrament. 
We find the practice of this sacrament in the Acts of the apostles, 
(ch. xix. 18.) where we read, that the people came and cast them- 
selves at the feet of the apostles, declaring or confessing the sins 
which they had committed. But more of this hereafter, when I 
speak of confession. 

The sacrament of penance being thus proved, the next point 
to be considered is, to lay before you the necessity of penance in 
general. 

St. John Baptist, the precursor of our Saviour Christ, began 
the work of his mission by exhorting all men to penance : " Do 
penance, (says he, Matt. iii. 2.) for the kingdom of heaven is at 
hand." Our blessed Saviour himself shortly after, following his 
precursor in person, began his preaching the gospel with the 
very same words, as St. Matthew relates, (ch. iv. 17.) "Jesus 
began to preach, saying do penance, for the kingdom of heaven 
is at hand." Thus our Redeemer himself, as well as his precur- 
sor, judged penance the most necessary disposition to prepare all 
men to partake of that great benefit of their redemption. 

Again : we read in the second and third chapters of the Acts 
of the Apostles, that as soon as ever the apostles had received the 
Holy Ghost, and began to exercise their mission by preaching 
the gospel, the first admonition they gave to the people was, " Do 
penance, repent, and be converted." Should you, dear Christians, 
turn back to the preachers of the ancient law, and look into the 
commissions of so many prophets, whom Almighty God inspired 
with his holy spirit, and sent from time to time to instruct and 
admonish his people, you would find repentance, a conversion of 
heart, a reconciliation with God, to have been the constant subject 
of their mission. I need say nothing of the holy fathers, doctors, 
40 



470 



ON THE SACRAMENT OF PENANCE. 



and prea^ners of the holy Catholic church ; serious penance, a. 
sincere repentance, is what their homilies and sermons are full of. 

Thus you see, (if the greatest authority have weight with you, 
as certainly it ought,) that the necessity of penance has been 
preached by the mouth of every prophet, urged by St. John Bap- 
tist, repeated by Christ himself, pressed by the greatest apostles, 
inculcated by the voice of the fathers and doctors of the church : 
such a number of unquestionable testimonies, and undeniable 
authorities, is more than sufficient to convince every Christian of 
the necessity of penance. 

Let us now reason a little on this point. There are only two 
ways that can lead us to heaven, that of innocence, and that of 
penance. The state of innocence, or of original justice, all man- 
kind lost by original sin, and though the guilt of that sin be 
taken away by baptism, yet the life of every one in this state of 
corruption, ought to be a life of penance ; it is what the church 
declares, in the General Council of Trent : " The life of every 
Christian ought to be a perpetual practice of penance." It is no 
more than the express doctrine of our Saviour Christ, in the 
thirteenth chapter of St. Luke, (v. 3.) where he says, to his dis- 
ciples, " Unless you shall do penance, you shall all likewise 
perish." There is no Christian but will find himself indispensa- 
bly obliged to a life of penance, if he considers the sins he has 
committed, the dangers he stands always exposed to ; and, if he 
looks upon the life of our Saviour Christ, (which every one who 
pretends to be saved must,) as a pattern he should endeavor to 
imitate. Reflect a little on these reasons. 

Wherein is that happy mortal to be found, who has not com- 
mitted many sins in his life time, and who does not now offend, 
in some point or other, less or more, against the infinite majesty 
of God ? Does not St. James expressly declare, in his Catholic 
epistle, (ch. iii. 2.) that " in many things we all offend ?" St. 
John also tells us that " if we say we have no sin, we deceive 
ourselves, and the truth is not in us." It is true, we are apt in 



ON THE SACRAMENT OF PENANCE. 471 

this kind to deceive ourselves, though not to such a degree a; *o 
make us imagine we have always been free from sin ; yet ou. 
passions blind our reason ; self-love makes us partial judges to 
ourselves, hides from us a great part of our failings, so that every 
one has just reason to say with the penitent psalmist, " Who is 
there that perfectly sees, and understands his own failings and 
sins ?" Nay, the Holy Ghost assures us, in the ninth chapter of 
Ecclesiasticus, that " No man knows whether he be worth" c c 
love or hatred," whether he is in the grace or favor of God, o* 
no. Even the most dious, and virtuous Christians, are never ab- 
solutely certain, whether they are free from deadly sin or not ; 
whether they are in the state of salvation or damnation. Since, 
therefore, such is the condition of every one, that he is certain he 
has committed many sins, and knows not whether he has de- 
served pardon for them or not : since he may reasonably judge 
that he has fallen into many faults, which in himself he has noc 
discovered : since, in fine, he is always uncertain as to his pre- 
sent condition, whether he be in the favor of God, or no : has 
not, I say, every one great reason, upon these very accounts, to 
live always in the practice and exercise of penance ? especially 
since, as St. Augustin observes, (De necessitate Pcenitent.) there 
is no sin but must of necessity be punished, either by our volun- 
tary penance, or by the justice of God. For, as St. John says in 
his Revelations, " Nothing that is defiled with sin can enter into 
the kingdom of heaven." As all men, therefore, are sinners, all 
without exception must of necessity repent, and do penance for 
their sins. 

Again : you ought to live always in the practice of penance, 
by reason of the dangers and temptations which, as long as you 
live you will always stand exposed to. Such is the weakness of 
our corrupt nature that we have always divers inordinate pas- 
sions to struggle with and many depraved inclinations to fight 
against. Even the most virtuous, find by experience in them- 
selves, a load of corruption, a very great backwardness to good. 



ON THE SACRAMENT OF PENANCE. 



and a propense inclination to evil. The spirit must always fight 

against the flesh, as the flesh, and its passions, always make war 
against the spirit, as St. Paul tells us. Gal. v. 17. 

To say nothing of the other formidable enemies of your salva- 
tion, the world, with its dangerous principles, false maxims, and 
corrupt customs, which lead you to sin. To say nothing of the 
continual assaults of the common enemy of mankind, the devil, 
who goes always about laying his snares, and seeking means to 
draw you into damnation. 

Now, in order to curb this inclination to sin, grafted in your 
very nature ; to strengthen you against your unruly passions ; to 
secure you against so many dangers and temptations, you are 
bound to live always in a continual practice of penance ; so that 
it is with good reason that Tertullian says, (Lib. de Pcenit.) 
" Man is born to do penance." 

Besides, it is in vain for you to pretend to salvation, ualess 
you endeavor to imitate the example of your blessed Redeomer. 
" Those whom God has chosen," says St. Paul to the Re mans, 
" he has decreed, and predestinated to be made like to the image 
of his Son." The life of Christ was a life of penance, though he 
had no sins of his own to satisfy for ; he was only a sinner in 
appearance, and yet was a true penitent during the whole course 
of his life. You, on the contrary, are truly sinners, subject to many 
sins ; and yet I am afraid, you are only penitents in appearance. 
Is this to follow his example ? Is this to imitate the life of your 
Saviour ? How different are your lives from that of the saints, 
who followed his footsteps in the like practice of a penitential 
life ! They declared war against their passions ; they fought 
manfully against their temptations; they fled the dangers of 
worldly conversation ; they lived in a continual practice of pen- 
ance, self-denial, and mortification ; the more they advanced in 
virtue, their penance was still greater and more severe ; their 
lives were more like to that of Christ. Can you then hope to be 
saved with them, *nd live after a quite different manner ? They 



OK THE SACRAMENT OF PENANCE. 



473 



had no other way to heaven but that of penance, and it is the 
only way for you to be saved. 

These reasons, dear Christians, which T have hitherto insisted 
on, show that penance is necessary for all without exception ; for 
good and virtuous persons, as well as for libertines and sinners. 
In the meantime give me leave to put you in mind, that they 
who know themselves to have been guilty of great sins, who have, 
perhaps frequently relapsed into the same disorders, who have 
lived in a custom and habit of vice ; all such persons are under 
a much greater necessity and obligation of doing penance, and 
such a penance as may have some proportion to their past 
offences. A state of penance for them is altogether unavoidable ; 
they must, nay, and certainly will be penitents, only it is now 
left to their own choice, whether here or hereafter ; whether in 
this world or the next, that is to say, in hell. Yes, dear Chris- 
tians, hell is as full of penitents as it is full of damned souls ; 
sinners there heartily repent themselves of their past follies, and 
their past crimes ; they must there undergo a most severe and 
endless penance for their past offences. Choose then your pen- 
ance, if you can doubt or demur upon the choice ; only remem- 
ber that of the next world is a fruitless, unprofitable, insupporta- 
ble, and eternal penance ; but if you are for doing a short penance 
in this world, and yet such a penance as may satisfy the divine 
justice for your past sins, and secure your eternal salvation, it is 
necessary to examine in what this penance consists. 

Penance, even as it is used in holy scripture, has different sig - 
nifications. It is often made use of to imply no more than a 
mere repentance ; as in common discourse we say, that a man 
repents himself of what he has done ; and thus, as I have already 
observed, the damned souls in hell are said to do penance ; thus, 
Judas in the gospel is said to have been moved with penance, 
when repenting himself, for betraying his Lord and Master, he 
fell into despair, and hanged himself for it. Such a penance, 
therefore, though never so gl-ac*, viz., mere repentance, is not 
40* 



474 ON THE SACRAMENT OF PENANCE. 



sufficient ; it is indeed certain, that a true penance, such as will 
justify you in the sight of God. does always include a sincere re- 
pentance; for sinners must heartily repent themselves of what 
they have done ; they must be sorry, detest) and abhor their for- 
mer ways and proceedings ; this is one necessary disposition, but 
this is not all. 

Such a penance then as God requires at your hands, includes 
divers dispositions and affections of your soul ; it must not only 
be joined with a true faith, and accompanied with a hope of re- 
ceiving pardon, but also, of its own nature, it necessarily includes 
a change and conversion of heart. A sinner, who returns to 
God, must of necessity leave off the affections to sin j he must 
become a new man ; he must put off the old man with his works, 
according to the expression of St. Paul, and he must put on the 
new man, which is according to the spirit of God. His affec- 
tions, his actions, his life, his conversation, must be quite differ- 
ent from what they were before. This is what Almighty God 
puts sinners in mind of by his prophet Jeremias: (c. xxvi.) 
" Let every one be converted from his evil ways ;" this is what 
he tells us by his prophet Joel : (c. ii. 12.) " Be converted to me 
with all your heart." True penance, therefore, includes an en- 
tire conversion of the heart, and such a change in the will, that 
the sinner leave off all affection to sin, especially to all mortal 
and deadly sin without exception ; otherwise it is no change, no 
conversion, no penance, that avail anything. 

Besides this, true penance not only makes the penitent separate 
his affections from sin, but also makes him firmly resolved to 
avoid all occasions of sin. A true, a sincere penitent, looks upon 
those dangerous occasions in which his frailty has been overcome, 
with the same fear and apprehension as a mariner looks at those 
rocks, shelves, or sands on which he has before suffered shipwreck, 
and been in danger of his life ; and therefore is resolved to avoid 
them for the future. He looks upon his infirm will like a torch 
that is newly blown out, and which with every blast of wind takes 



ON THE SACRAMENT OF PENANCE. 



475 



fire and flames again, Doubtless, such sinners as have had too 
much experience of their own weakness, cannot walk with too 
great caution ; and if their penance and conversion be sincere, 
they must separate themselves from all immediate occasions and 
dangers of sin. 

True penance includes yet another condition and disposition ; 
that is, it must not only be accompanied with such a repentance, 
such a sorrow, detestation, and such a firm purpose of avoiding 
all sin, and all occasions of sin, such a change and conversion of 
h#art as I have already mentioned ; but it must also have a will 
of satisfying the divine justice by penitential works. A sinner 
who is truly penitent, thinks all he can do or suffer, nothing in 
comparison of what he has deserved by his offences ; he looks 
upon the remainder of his life too short to make a reparation for 
the injuries he has committed against the Divine Majesty ; he 
blesses the infinite mercies of God, who has preserved him from 
the jaws of hell, which he has so often deserved; and who has 
been pleased to change the eternal punishments due to his sins, 
into a short temporal punishment ; and in hopes that the goodness 
of God will spare him in the next life, he is resolved not to spare 
himself in this. 

I do not deny, but that a sinner may be reconciled to God by 
a true and sincere penance, before he has made sufficient satisfac- 
tion for his offences. A true penitent may be snatched away by 
death, when he has done, perhaps, little or no penance for many 
and grievous sins ; he must expect a temporary punishment in 
another world : but in the meantime, there can be no true penance 
without a will at least, and a desire, which the penitent must 
have of repairing the injury done to Almighty God by sin ; of 
satisfying the divine justice, and of punishing himself by works 
of penance and mortification, for the offences which he has com- 
mitted. Hence you may understand several dangerous mistakes, 
relating to the necessary dispositions for the sacrament of penance 
Many persons are apt to imagine, that it is enough for them to 



ON THE SACRAMENT OF PENAN JB. 



examine and confess the sins they are guilty of ; this is to be 
done, but this alone will not suffice. Others, perhaps, besides 
this, use some endeavors to be sorry for their sins ; such a sorrow 
is absolutely necessary, but neither confession nor sorrow for past 
sins, is sufficient to make a true penitent. Others, perhaps, join 
to these a purpose to avoid sin and the occasions of it, as they 
ought to do ; but they think little of doing works of penance, 
worthy fruits of penance, to satisfy for their past sins, and pre- 
serve them for the future ; without this, their penance is still 
defective. 

To give you, therefore, a clear and full account in what a true 
and perfect penance consists, it must comprehend these disposi- 
tions. First — A sincere conversion of heart, by which the peni- 
tent is sorry for all the sins he has committed, as being contrary 
to the will and pleasure of Almighty God. Secondly — It requires 
an entire and exact confession of all the offences, of which, after 
a due examination, he finds himself guilty. Thirdly — It must be 
accompanied with a firm purpose and resolution to avoid sin, and 
the dangerous occasions of it. Fourthly — He that is truly peni- 
tent, must have an intent to satisfy the divine justice for his past 
crimes, and must make it his serious endeavor to join works of 
penance, self-denial, and mortification, and punish himself for his 
former transgressions. These are all necessary dispositions in a 
true penitent. 

Reflect now a little, dear Christians, upon yourselves : has your 
penance been always accompanied with these conditions ? Have 
you never been deficient in any of these points ? Such a penance 
is, perhaps, what God has a long time expected from you. Re- 
member, that the practice of a penitential life is absolutely ne- 
cessary for you, whatever your lives have been : but if you have 
had the misfortune to be engaged in habits and customs of sinning, 
you ought then to reflect, that your penance must in some measure 
be proportioned to your sins : and let me tell you, that all you 
can do and suffer, can never make sufficient satisfaction and 



ON THE SACRAMENT OF PENANCE. 471 

atonement for the guilt of one mortal sin ; yon must, therefore, 
treat and punish yourselves as criminals, who have deserved 
endless punishments in the flames of hell, and whom the divine 
mercy has preserved, that you might punish yourselves by worthy 
fruits of penance. 

But let me exhort you, that your penance be without delay ; 
do not, upon any account, defer that penance, which of necessity 
you must do, either in this world or the next. You cannot do 
loo soon what must of necessity be done, especially, since the 
longer you defer it, the difficulty will be so much the greater ; 
your debts will increase, and with them an obligation of a more 
severe penance. Follow the admonition of the Holy Ghost, 
(Eccl. v. 8.) do not put off your conversion from time to time ; 
do not delay your penance from day to day. The severest penance 
you can undergo, will all seem nothing to you, if you set before 
your eyes the punishments you have deserved, and that a short 
penance here will secure you an eternal happiness in the kingdom 
of heaven. 



DISCOURSE II. 

ON CONTRITION. 

Be converted to me with all your heart—Joel H. IX. 

The sacrament of penance, (as I have shewed you, dear 
Christians, in the foregoing discourse) is absolutely necessary for 
all sinners, who, by any offence against the Divine Majesty, have 
lost the first grace of baptism. It is for this reason called by 
the doctors of the church, a laborious baptism ; that is, as the 
sacrament of baptism frees those who are born anew of water 
and the Holy Ghost, from that original sin which we were all 
born in, so the sacrament of penance (but with much greater 
difficulty on the penitent's side) is ordained to free sinners from 



*78 



ON THE SACRAMENT OF PENANCE. 



the guilt of those actual sins, which they have had the misfortune 
to fall into, by the perverseness of their own proper will. For 
this reason it is called by St. Hierom, (ad Denietr.) the seconc 
plank to save us after shipwreck ; that is, if by our own neglect, 
and by our own fault, we have fallen into any deadly sin, and so 
made ourselves liable to eternal misery in the bottomless gull 
of hell, nothing remains but the sacrament of penance, to 
relieve our souls, and to bring us to the happy port of eternal 
salvation. 

Surely then you cannot but admire the divine goodness, anc 
acknowledge your infinite obligations to your merciful God, who 
has offered you so easy a means to be reconciled to him (after 
you have been so ungrateful as to offend him,) and provided you 
with so sovereign a remedy for all your diseases. But alas ! how 
many, out of a stupid blindness, make this sacrament of recon- 
ciliation a new act of condemnation against themselves ! anc 
though it is to be apprehended, that the number of those, who 
having laid aside all care and concern for their souls, totally 
neglect to make use of this sacrament, is very great ; yet it is 
much more to be feared, that the number of those who abuse this 
sacrament, to their own ruin and destruction, through the want 
of a sufficient preparation, and due dispositions for receiving it, 
far exceeds the former. 

Three considerations therefore are necessary, on the part of the 
penitent, to receive the effects of this sacrament, viz., contrition 
of heart, confession of mouth, and satisfaction of works. All 
these three are necessary, whensoever you pretend to make your 
peace with God, and be reconciled- to him by a true conversion. 
Yet I am afraid, the most common effect which often makes pen- 
ance unprofitable, and even criminal and sacrilegious in the sight 
of God, is the want of a true sorrow and contrition of heart. If 
we look into the common practice of Christians when they come 
to the sacrament of penance, we shall find that they spend the 
greatest part of that little time which they take to prepare them- 



ON THE SACRAMENT OF PENANCE. 



479 



selves, in examining and finding out their sins ; and then, if they 
confess what they remember, and receive absolution, they think 
all secure enough ; whereas they ought to be full as solicitous, 
and take as much or more time in endeavoring to enter into the 
dispositions of a true conversion, a hearty sorrow, and a firm 
purpose and resolution of amendment. For it is certainly a much 
easier thing for a man to find out his sins, than to have a true 
sorrow, and a sincere conversion of heart ; without which, instead 
of receiving any benefit by the sacrament, he adds a new sacri- 
lege ; he flatters himself with a false peace, a pretended conversion, 
and he returns more guilty than before. 

There is no part of penance of greater importance than this 
of a true sorrow, which we call contrition. I shall, therefore, 
endeavor to shew you what contrition is, by the conditions which 
ought to accompany it. Secondly — I will propose some motives 
which every penitent may make use of, in order to obtain this 
necessary contrition, or sorrow for his sins, before he goes to con- 
fession. 

A true sorrow for our sins, wherher we give it the name of 
contrition or attrition, must of necessity be accompanied with 
these conditions ; it must be interior, supernatural, universal, and 
sovereign ; it ought also to be effectual. The council of Trent 
(Sess. 14, c. 4.) defines contrition, inasmuch as it is a part of the 
sacrament of penance, " a grief and detestation of the heart for 
sins committed, with a firm purpose and resolution of sinning no 
more." First — It must be interior ; that is, from the heart ; 
therefore, Almighty Q-od says, by the mouth of his prophet, 
(Ezech. xviii. 31.) " Cast away from you all your transgressions, 
by which you have transgressed, and make to yourselves a new 
heart, and a new spirit." Many deceive themselves in this point ; 
they imagine their business done, when they have read over an 
act of contrition or two, which they have in their prayer books, 
though in their hearts they still retain the same criminal affec- 
tions to creatures, and cherish their darling passions as before. 



480 



ON THE SACRAMENT OF PENANCE. 



They pretend to repent, and will say they are sorry with all their 
hearts that they have offended God ; they will sigh, and give 
several exterior signs of grief, but all this is nothing if they come 
not from the heart ; God will have no regard to them, they are 
no better than illusions ; and such as content themselves with 
them shall have their portion with hypocrites ; for our Saviour 
himself assures us, (Matt. xv. 19.) that it is " from the heart 
come forth evil thoughts, murders, adulteries, fornications, thefts, 
false testimonies, and blasphemies." It is to the heart, therefore, 
that this grief must penetrate, to destroy and abolish those works 
of darkness, the foulness of which floods of tears will not be able 
to wash away, if they have not their rise and beginning from the 
heart. 

Take care, therefore, that your grief and sorrow for having 
offended God, be not in outward show and appearance only, which 
can only serve to delude you for the present, but will in the end 
prove your eternal ruin. Ah, dear Christians ! why should you 
be so desirous to deceive yourselves, when you are certain to be 
losers by it, since you cannot deceive God, though you may im- 
pose upon your ghostly father T 

The second condition that must accompany your contrition is, 
that it be supernatural ; that is, it must be a sorrow and detesta- 
tion for the sins you confess, inasmuch as they are sins and 
offences against the infinite majesty of God. It is not enough to 
be sorrowful for your offences, by reason of the natural deformity 
and baseness of sin, nor by reason of the shame and confusion 
which they bring to the sinner, nor from any temporal inconve- 
niences which may follow from sin as to this life ; but it must of 
necessity be a sorrow which is grounded upon some supernatural 
motive, with a regard to eternity. A person, therefore, must not 
content himself to be sorrowful for his sins, because they make 
him guilty of hell fire ; but he must make it his serious endeavor, 
that his sorrow be for the love of God. I shall net pretend to 
determine whether it be sufficient to detest sin merely for fear of 



ON THE SACRAMENT OF PENANCE. 



481 



eiernal punishments, and because mortal sin makes a sinner guilt) 
of hell fire, or whether it be not always necessary that this sorrow 
be accompanied with the love of God above all things ; I shall 
not, I say, determine, what the church has not deciled. It is 
indeed certain, that a lively fear of hell and damnation is a good 
and profitable motion of the soul ; it is a gift of God ; and we 
may call it with the Psalmist, " the beginning of wisdoru." But 
in the meantime, it is a certain and unquestionable tuth, that 
every penitent sinner ought seriously to endeavor to be heartily 
sorry for all his offences, because they are contrary to the will of 
God, who has been infinitely good and merciful towards him ; 
who is the source and fountain of all that is good, and who, upon 
a thousand titles, deserves to be loved above all things ; especially 
since the apostle St. Paul, in his first epistle to the Corinthians, 
(c. xiii.) assures us, that the most heroical virtues, even the se- 
verest martyrdom, is of no value without charity ; that is, with- 
out the love of God ; since the same St. Paul to the Corinthians, 
(c. xiv. 22.) again pronounces anathema, an eternal curse and 
separation from God, upon every one who does not love our Lord 
Jesus Christ. To insist only upon what our faith teaches us ; 
^our sorrow and grief for your sins, for having offended so good 
a God. for having forfeited his grace, and lost his favor, ought to 
be greater as to its effect, than any sorrow and grief for any other 
loss whatsoever As the favo? of God ought to be esteemed above 
any temporal happiness, above all the goods of this life ; and as 
sin is of all evils and misfortunes the greatest, so you ought cer- 
tainly to hate sin above all things, to fear sin more than any 
thing else, and to prefer the grace of God before all the satisfac- 
tions and pleasures of this world ; before any happiness which 
this life can afford. Without this disposition, you live in the 
affection to sin, and you want that true sorrow which is absolutely 
necessary to be in the grace of God. 

It is true, you may be more sensibly alBicted for some tempo- 
ral loss ; you mav experience a more feeling sorrow for the death 
41 



482 



ON THE SACRAMENT OF PENANCE. 



of a parent, friend, or relation, or some misery that happens to 
you in this life ; but you cannot be in the disposition of a true 
sorrow and contrition, unless you be in a readiness of mind, and 
willing to lose all that is dear to you in this world, sooner than 
lose the grace of God, by offending his Divine Majesty ; unless 
you fear and detest sin more than poverty, sickness, death itself, 
or any misery that can happen to you. There is no Catholic but 
is sufficiently convinced, that he ought to lose all that he enjoys 
in this life, and deny himself all the satisfaction this world can 
afford, sooner than renounce his faith and religion : and his rea- 
son, as well as his faith teaches him, that he ought in like man- 
ner to resolve to undergo all inconveniences whatsoever, rather 
than forfeit the grace and favor of God by any mortal sin. 

Examine now the dispositions of your hearts and affections. 
Did you never come to the sacrament of penance, without this ne- 
cessary sorrow, and hearty detestation of all deadly sin? Is 
every one, at this present, fully resolved upon no account to break 
the commandments of God, and his church, though it were U 
gain the whole world ? You cannot pretend to look upon God 
as your chief good, unless you look upon sin as the greatest evil. 
Can you say with the prophet Jeremias, that your grief and sor- 
row for sin is above all grief and sorrow whatever ? How far 
from these dispositions are all such sinners who shew so little 
concern for the grace of God, who live in such a coldness and 
indifference as to the state of mortal sin, who make so little ac- 
count of offending God ? They have frequently, perhaps, made 
use of the sacrament of penance, pretending to be sincerely con- 
verted to God, and upon every slight occasion, at the return of 
the next temptation, have forsaken God, to gratify their passions, 
for some short pleasure, or for some temporal advantage. Have 
we not just reason to fear, they never scarce had this hearty con- 
trition, this supernatural and sincere detestation of sin above all 
things ? The use, therefore, of the sacrament of penance to them, 



ON THE SACRAMENT OF PENANCE. 



483 



has been nothing but a sacrilegious abuse, an increase of guilt 
instead of pardon. 

A third condition which our contrition must have is, that it be 
universal ; that is to say, extending itself to all mortal sins, with- 
out excepting any one ; so that your sorrow for what is past, and 
your resolution for the time to come, must be without exception, 
as to the breach of any one of God's commandments. In this it 
is ordinary enough for sinners to deceive themselves ; there are 
many persons who have divers good qualities, they perform a 
number of good works, they are free from many vices which 
others are subject to ; but still they have some predominant in- 
clination, some favorite passions, and those considerable too, 
which from time to time make them lose the grace and favor of 
God ; and it is much to be feared, especially if they have con 
tracted a custom or habit of such particular sins, that they d« 
not sufficiently quit the affection to such vices, and they have too 
much reason to suspect their purposes and resolutions in regard 
of those offences. Thus, for instance, you may find many per- 
sons who shew piety enough in their prayers and devotions, they 
are good and charitable to the poor, they do justice to their 
neighbor in every respect ; but as for intemperance, and excess 
in drinking, this is still their vice. Others abstain from drink- 
ing, from cursing, swearing, and detracting their neighbor ; they 
keep all the other commandments, only they break the sixth ; 
they are slaves to some spirit of uncleanness, either in words or 
actions. Others again live chaste, temperate, wrong nobody, but 
they have a wicked ungovernable tongue, lying, swearing, or de- 
tracting, has been long their practice ; and they offend in this 
kind as often as the occasion presents itself. All these persons 
have divers good and commendable dispositions, but in the mean- 
time they have some predominant passion which they never de- 
stroy. They are like the kings of Juda, whom we read in the 
third (3 Reg. xv.) and fourth (4 Reg.) books of Kings, several 

them, as Asa, Josaphat, Azarias, and Joatham, are commended 



484 



ON THE SACRAMENT OF PENANCE. 



for having done that which was right in the sight of God ; bit 
the character of each of them is with this exception, that thej 
left some idols undestroyed. These are like Saul, who, as we 
read in the first book of Kings, having received orders from 
Almighty God to fight and destroy the Amalekites, without 
sparing anything that belonged to them, Saul fought and con- 
quered them, but he spared Agag their king, and received the 
best and richest spoils. Almighty God was so highly offended 
at this, that he sent Samuel their prophet to acquaint Saul, that 
by his not obeying God fully, as he was commanded, he and all 
his posterity had forfeited the kingdom of Israel, and lost tSe 
favor of God. Thus God's command to every one is, tha'i *>e 
utterly destroy all his and our enemies, without sparing my- 
thing that is displeasing in his sight. But alas ! many there are 
who only obey him by halves, who always spare some favorite 
vice, as Saul did Agag, and by this disobedience they lose the 
favor and grace of God. 

You ought to reflect that you must obey Almighty God no 
less in one commandment than in all the rest ; you must destroy 
in your souls all his enemies, without reserve or exception ; that 
is, you must equally detest all your sins, and make a firm pur- 
pose to avoid whatever is a breach of any of his precepts. Re- 
member the admonition of St. James in his Catholic epistle, (c. 
ii. 10.) " Whosoever shall keep the whole law, but offend in one 
point, is become guilty of all ;" that is, he has as certainly lost 
the grace of God, and forfeited his title to heaven, as if it were 
by a breach of all. The reason is evident, because Almighty 
God equally commands them all ; and, therefore, if a man com- 
plies only with some of God's commandments, and excepts 
others, he observes none as he ought, viz., for the sake and love 
of God. 

A true and sincere penitent ought to use more diligence in 
raising himself to a hearty sorrow and contrition for those sins, 
which he knows himself frequently guilty of, in making a firm 



ON THE SACRAMENT OF PENANCE. 



485 



purpose to resist ihose passions by which he has been oftentimes 
overcome ; it is for want of this care that his sorrow is deficient, 
and the greatest and most dangerous enemies of his soul continue 
and remain undestroyed. Whensoever, therefore, you come to 
the sacrament of penance, you must come with a hearty sorrow 
and sincere detestation of all your sins, without exception ; and 
you must use your chief endeavors to be sorrowful for those 
offences and failings which you find yourselves most subject to. 

The fourth condition your contrition must have is, that it be 
sovereign ; that is, your hatred and detestation for sin must be 
greater than for any other evil whatsoever. But here you must 
take notice, that when it is said, your sorrow and detestation for 
sin must be greater than for any other evil, it is not to be under- 
stood that it ought to be more sensible and vehement ; for this 
is not required, nor is it always in your power ; but it is to be 
understood that you esteem and look upon sin as the greatest of 
all evils, as it really is, and so firmly resolve for the future not 
to commit it upon any account whatsoever. 

True contrition, besides these four conditions already men 
tioned, is likewise effectual. And if sinners find by experience 
that their contrition has no effect in order to a change and amend- 
ment of life, they have too much reason to suspect the sincerity 
of their sorrow, and firm purpose of amendment which they pre- 
tended to make. I do not deny, but that a person may some- 
times fall, and relapse into the same disorder, yet not for want of 
a true and sincere sorrow, when he came to the sacrament of 
penance. A surprise, a strong and violent temptation, together 
with human frailty, may possibly overcome a penitent sinner, and 
change his will and affections, which before were sincere ; but if 
from time to time, from confession to confession he still appears 
the same sinful man, still repeating the same mortal sins ; if he 
presently returns to the same mortal sins, if he scarce ever resisted 
the like temptations, if he has not avoided the dangerous occa- 
sions of his sins, if he had Joue little or no penance for his past 
41* 



486 ON THE SACRAMENT OF PENANCE. 



offences, perhaps even neglected to make use of the remedies pre- 
scribed him ; if, I say, this be his case, then both he and his con- 
fessor have great reason to suspect, that he was not before truly 
penitent, that he had only a half and imperfect will of sinning 
no more ; in a word, that he wanted a true sorrow and firm pur- 
pose of amendment. 

Reflect a little, dear Christians, on the matter. If a sinner, 
after having had the misfortune to lose the grace of God, by 
several offences, had been touched with a true repentance of heart 
if he had conceived a sincere detestation of sin above all things, 
if he had been resolved to die, rather than commit the same 
offences ; is it likely that he would so soon, and so easily, have 
returned to the same sins, which is not so in other cases. When 
a person, for example, is practically convinced of the dangers, 
inconveniences, and miseries, which he had but lately escaped, 
and therefore has taken a firm resolution to avoid them and the 
occasions for the future : we do not find that he is so careless of 
his own safety and good ; we naturally seek what we truly love, 
and we fly from what we sincerely hate and detest. If, therefore, 
you loved God above all things, and hated sin more than anything 
whatsoever, how is it possible you should so quickly forsake God, 
and return to sin ? 

Besides, the rule which our Saviour himself gives us, to judge 
of the dispositions and affections of our soul, is by the effects : 
the tree is known by the fruit it produces : " There is no good 
tree, (says our Saviour Christ, Luke vi. 43.) that bringeth forth 
evil fruit :" nay, he tells us, that a good tree cannot produce bad 
fruit. If, therefore, a sinner continues to produce bad fruit, if 
his works are still sinful, it is because the tree is bad, it is because 
the man himself, his will and affections are not changed, otherwise 
he would have brought forth good fruit- Thus, you see, the rule 
which our Saviour gives, to judge of the dispositions of tne soul, 
U by the effects ; and this is the best and most certain rule foy 



ON THE SACRAMENT OF PENANCE. 



487 



the penitent to judge of himself, and the confessor to judge of 
the penitent. 

You cannot therefore rely upon your past sorrow, which has 
not been accompanied with any good effect, especially when after 
many and dangerous sins, no change of life, no amendment ap- 
pears : it is then much to be feared, that an inclination to sinning j 
by a habit and custom, had prevailed upon the sinner's will, that 
notwithstanding those endeavors he made, when he came to the 
sacrament of penance, his affections were never changed, his 
contrition was ever defective, and served only to delude himself, 
and deceive his confessor. His absolution, therefore, in like 
manner, was to no effect, unless it was to increase his guilt, and 
that of his easy and indulgent confessor. For you must observe, 
\hat it is a point of faith, that it is not in the power of a priest, 
ft? hop, or pope, to absolve and forgive sins, unless the penitent 
be truly disposed by a hearty sorrow and purpose of amendment. 

But to close up this point, let every one resolve with himself, 
never to approach to the sacrament of penance, without first 
making it his chief endeavor to have a true contrition ; that is, 
to be sorry from the bottom of his heart for all his sins and 
offences, with a full and firm purpose to avoid them for the future. 
This sorrow must be interior, that is, from the heart. It must be 
supernatural, grounded upon the fear of God, and joined with the 
love of God above all things. It must be universal, extending 
to all your sins, and occasions of sin, without exception, or reserve. 
It must be also sovereign ; that is, your hatred and detestation 
for sin must be greater, than for any other evil whatsoever. In 
fine, it ought to be effectual and constant, such as may shew a 
change and amendment of life. St. Gregory tells us, that to do 
penance is to deplore and lament the sins we have committed, 
and not to commit again what before we deplored. But in order 
to obtain this necessary contrition, I will now propose some motives 
for the instruction of every one. 

It is to be feared, that there are several persons who have con- 



488 



ON THE SACRAMENT OF FENANCS. 



trition in their books, and yet want it in their hearts : I mean 
that there are many persons in the world, who, before they come 
to confession, run over, after a customary manner, an act ot 
contrition printed in their prayer books ; and we may say of 
them, what our Saviour said of the scribes and pharisees, " This 
people honoreth me with their lips, but their heart is far from me." 
(Matt, xv. 8.) It is quite a different thing to say, or think in 
one's mind, I am heartily sorry for my sins and offences, and I 
purpose by the grace of God, to avoid them for the time to come ; 
and to have these dispositions fixed in the will and in the heart : 
contrition may be in your mouths, and in your imagination, and 
yet not reach the affections of your soul. 

If you ask me then, what endeavors and what means every 
one must use, to obtain this true and necessary contrition ? I 
answer, first, that more pains and greater endeavors are necessary 
for some persons than others. Such pious and devout souls, who 
fcruly love and fear God, who have a horror for all mortal sin, and 
therefore live without falling into any, as I do not question but a 
great many do ; such devout servants of God, though they have 
daily failings and imperfections to beg pardon for ; yet the chief 
affections of their souls being in the main fixed upon God, as they 
ought to be, they can without any great difficulty, by the grace 
of God, make true acts of sorrow, and detestation of sin, of the 
love of God, and the like ; they are in the habit of grace, in the 
habit of charity, and so can more easily produce acts of virtue. 
Yet here I must put you in mind, that whensoever you come to 
the sacrament of penance, though you have not fallen into any 
great sin, though you have only lesser failings, and venial imper- 
fections, to accuse yourselves of, you must of necessity have true 
contrition, a sincere sorrow for what you confess, and a firm 
purpose to avoid them ; otherwise, you want one of the necessary 
*nd essential parts of the sacrament of penance, viz., contrition, 
without which it can be no sacrament at all. 

But now, as for such sinners who are guilty of mortal sin, and 



ON THE SACRAMENT OF PENANCE, 



489 



who have perhaps frequently relapsed into the same sin, who have 
continued in the habits of vice, of pride, ambition, revenge, of 
swearing, cursing, lying, detracting, drinking, cheating, impurity, 
and the like ; from whose hearts God has been long banished by 
sin and vice, and the devil taken possession of their souls ; such 
persons cannot imagine, that it is so easy a matter for them to 
enter into the dispositions of a true sorrow and contrition. It is 
not a short time spent after a cold and negligent manner, nor the 
reading of an act of contrition, nor a slight preparation that will 
do their work ; they have, perhaps, for a long time been in quite 
contrary dispositions to those they must now have, if they pretend 
to make their peace with God. St. Augustin tells us, " That the 
justification and reconciliation of a sinner is a greater work than the 
creation of the whole world." And the council of Trent declares, 
that grace once lost after baptism, is not to be recovered without 
great labor, and many penitential tears. Such sinners, therefore, 
may assure themselves, that what they go about is a work of great 
difficulty, which requires a diligent preparation, and a serious 
application of their best and utmost endeavors. 

But to come to the method and means, which every penitent 
may make use of, when he comes to the sacrament of penance. 
First, every one ought to beg of Almighty God, by fervent and 
devout prayer, that he would grant him a true contrition ; because 
contrition is a gift of God, which we cannot have of ourselves ; 
and as Almighty God, out of his infinite goodness, is pleased to 
give a good spirit to those who ask it, as our Saviour himself 
assures us, (Luke xi. 13.) so you must earnestly beg this spirit 
of sorrow and compunction of your heavenly Father. Secondly, 
you must endeavor to excite yourselves thereunto, by seriously 
considering the great mischiefs and dreadful miseries that sin will 
bring upon your heads, and the great injury it does to God ; and 
tnat you are thereby fallen under his heavy displeasure, and lia- 
ble to all those dreadful curses, which are pronounced against sin 
and sinners; and that nothing keeps you from eternal torments 



490 



ON THE SACRAMENT OF PENANCB. 



but the mercy, patience, and long forbearance of God, which, if 
abused, may let you fall into that endless and insupportable 
misery of everlasting flames. Whosoever considers these things, 
cannot surely but be very sorry for his past sins and offences. 
But another and better motive for sorrow for your sins, is that 
which regards God ; to be sorry that you have been so ungrateful, 
and injurious to his divine majesty, who is infinitely good in 
himself, and has been so to you, by laying all possible benefits 
and obligations upon you. For has not he created you to be 
happy with him ? And when you had forfeited your happiness 
by Adam's sin, did not his infinite love and goodness send his 
only beloved Son, to become man, and die as a ransom for you ? 
Besides these general benefits to all mankind, call to mind the 
particular benefits and favors he has been pleased tc sonfer upon 
you from time to time, and above all, calling you to the true faith 
Ah, dear Christians ! can you reflect on all this, and not be sorry 
and grieved to your very heart, that you should be so ungrateful 
and vile to him, who has been so good to you ? These motives, 
if seriously considered, ought certainly to move you to a hearty 
sorrow and contrition for all your sins. 

These, dear Christians, are the dispositions of a true and sin- 
cere penitent, and 1 hope they are yours, for they are absolutely 
necessary when you aim to make your peace with God in the 
sacrament of penance ; and if you continue in these dispositions, 
they will unite your souls to God, by his grace in this world, and 
bring you to the recompense of endless glory in the DexL 



ON THE SACRAMENT OF PENANCE. 4 f Jl 



DISCOURSE III. 

ON CONFESSION. 

He that hideth his sins shall not prosper ; but he that shall confess, and forsake 
them, shall obtain mercy. — Prov. xxviii. 13. 

Of all the obstacles to the increase of the true religion, a 
wicked life was always the most pernicious ; for whatever may be 
the pretence of those who forsake her communion, when their 
case is stated without partiality, it will appear, that the love of 
liberty, and indulging of corrupt nature, were the chief motives 
of their defection. For though some of the errors which they 
propagated were the effect of pride, and seemed to have no im- 
mediate relation to practice, yet the generality of their tenets 
Were destructive to good morality ; and even those that were 
merely speculative, originally laid the foundation of a wicked be- 
havior. If they withdrew themselves from the authority of the 
church, it was a breach of obedience, and opened a gap for all 
sorts of disorders. If they denied the power of God's efficacious 
grace and free-will, and declared them to be inconsistent, what 
was the consequence, but to take away the necessity of prayer 
and other methods of salvation ? If they exploded the merit of 
good works, it plainly discovered their indifferency as to the per- 
forming them. If they declaimed against fasting, and other cor- 
poral mortifications, and ridiculed the vows of poverty, chastity, 
and obedience, it is a plain indication they were disposed to in- 
dulge corrupt nature, and excesses of all kinds. But among all 
their pretended reformations, the most remarkable proof of a 
wicked disposition, was laying aside the practice of confession, 
which was the method established by our Saviour Christ, for the 
conversion of sinners. 

In order, therefore, to inform you how to comply with it, as 
being the second part of t^nance, I will lay before you in this 



492 ON THE SACRAMENT OF PENANCE 

discourse, first, the necessity and benefit of confession ; and 
secondly, the preparations and method of it ; and lastly, the con- 
ditions which must accompany it. 

To be rightly informed of the necessity, and obligation there 
is of confessing your sins, according as it is practised in the 
Catholic church, you are to distinguish three sorts of confession. 
First — Confession to God alone. Secondly — Confession to a 
friend, by way of advising. And, thirdly — Confession to the 
ministers of God's church, according to the method prescribed by 
the gospel. 

That there is an obligation of confessing your sins to Almighty 
God, is manifest from the nature of repentance ; because true 
sorrow and forgiveness require acknowledgment. Confessing tc 
a friend, by way of advice, though it falls under no precept, is a 
way of being relieved, and of avoiding evil, both spiritual and 
temporal. Upon this foundation our Saviour Christ was pleased 
to erect a spiritual tribunal, purposely for hearing the sinner's 
case, where, by confessing his faults, he might appease the in- 
jured majesty of God, and receive proper instructions to move 
him to sorrow, comfort him in his troubles, and secure him against 
future temptations. This practice of confession was appointed 
under a precept of the Jews, as we read in the fifth chapter of 
Numbers, v. 6, 7. It was also prefigured in the old law, espe- 
cially in the ceremony performed when any one was infected 
with the distemper called the leprosy, which was a type of sin 
The persons so infected, were obliged to present themselves to 
the priests, who had authority to separate them from the rest of 
the people, and re-admit them as soon as they were cured. 
^Levit. xiii. 13. Matt, viii.) Now, dear Christians, this ceremony 
is constantly applied by the ancient fathers to what was practised 
amongst Christians, when they appeared in the church to do 
penance for their sins. A nearer figure of this practice is ob- 
served in St. John Baptist, who, preparing the way for our Re- 
deemer, the people flocked to him confessing their sins, hereby 



ON THE SACRAMENT OP PENANCE. 



493 



imitating the tribunal of confession, which was soon afW to bo 
established by Christ and his apostles. And, accordingly that 
custom is made mention of in the Acts of the Apostles : " And 
many of them that came confessing and declaring their sins." 
No doubt, these persons did not fail to confess their sins to God ; 
but besides that general confession, the words of the scripture 
import a particular declaration of their offences to the apostles. 
And this not only by way of advice, but by way of precept, as 
it is distinctly signified in the words of St. James, (v. 16.) "Con- 
fess, therefore, your sins to oue another that is, not every body 
to every one, but the flock to the priests of the church who have 
power and jurisdiction conferred upon them to loose or bind, 
according as they shall find persons disposed. 

Now, that such a power is given to the ministers of the church, 
and that a confession of sin is implied in the execution of this 
power, is so plainly delivered in the holy scriptures, that the 
words cannot possibly be understood in any other sense. " He 
breathed upon them, and said to them, receive ye the Holy Ghost : 
whose sins you shall forgive, they are forgiven ; and whose sin? 
ye shall retain, they are retained." For how shall the ministers 
of the church know what is to be forgiven, and what retained, 
unless the sinner make the true state of their conscience known 
to them by confession ? How shall they know what remedy is 
proper to be applied, unless they are first acquainted with the 
nature of the distemper : the case is parallel in temporal tribu- 
nals : a judge has no light how to pass sentence, either in civil or 
criminal causes, unless facts are made appear by proper evidence. 
The same method is required in the tribunal of confession ; nor 
can the ministers of the church execute their power, unless the 
offender make a distinct declaration of his sins. 

Besides, the sacramant of penance was also ordained by our 
Saviour Christ, as a certain cure (if you make right use of it) to 
heal the wounds of your souls, of which, consequently the priests 
are the spiritual physicians. How then can they know what 
42 



494 



ON THE SACRAMENT OF PENANCE. 



remedies to apply, or how can they give good and suitable advice, 
unless you give them a full account of your condition ? Thus 
you see, whether you consider the ministers of God as the judge" 
or as the physicians of your souls, you must, upon both accounts, 
make a sincere and exact confession of all your sins and offences, 
From these proofs it may be inferred, that confession is not a 
human, but a divine institution : and indeed the nature of the 
thing declares it to be such, for the aversion persons naturally 
have to it is so great, that had it been invented or imposed only 
by men, the world would never have so universally submitted to 
the practice. These considerations have prevailed with many, 
who are otherwise our adversaries, to wish that the pretended 
first reformers had still kept up the discipline. But it was too 
great a restraint upon those who aimed chiefly at liberty and 
pleasure. Indeed they make a show of it in their common prayer 
book, where all that are troubled in mind are advised to confess 
their sins, and to apply themselves to the ministry for absolution. 
But it is an advice they scarce ever follow, though they cannot 
but be sensible of the many benefits they are deprived of by that 
neglect. 

For as all divine precepts are founded in reason, and recom- 
mend themselves by their usefulness to the practice of virtue, 
and reclaiming sinners ; so nothing can be alleged more in favor 
of confession, than to consider it, first, as a means of putting ua 
in the grace and favor of God : for his goodness shines no where 
more bountifully than in the sacrament of reconciliation. What 
should we have done had we not been blessed by this expedient 
of mercy ? I fear there are but few here present who can say, 
they have faithfully preserved their baptismal innocence : I fear 
you cannot say, you have never forfeited your right to the king- 
dom of heaven by mortal sin. You see, therefore, what a blessing 
confession is ; why then do you slight it ? Is it an unhappiness 
to be delivered from the precipice of a miserable damnation ? Is 
ft an unhappiness to be restored to the favor of an offended 



ON THE SACRAMENT OF PENANCE, 



495 



Jtfv*W l 2s it an unhappiness to be admitted into the fellow- 
ship ef the saints in heaven ? You have dealt unjustly with 
*our God, and can it be too much to make him satisfaction by so 
pnall a humiliation ? Besides, let not the devil tempt you to 
^hink it too much trouble, since you ought not to spare the most 
-iifficult labors to save your souls ; let not the business of this 
world be your hindrance ; the affairs of your souls are your main 
•ioncern. Let not fear or shame seduce you : where is the shame 
m seeking a reconciliation with your offended God ? If there be 
any shame it ought to be in sinning, and not in asking pardon. 
It is better to expose yourselves to one private person, tied by all 
laws, human and divine, to a perpetual secrecy, than be exposed 
me day before the whole world, to your eternal confusion. 

Now, to consider, secondly, that confession is a means which 
contributes much to the practice of virtue, and reclaiming of 
sinners. The thing itself speaks as much, but experience is still 
a more convincing proof; by the great number of conversions 
which daily happen, and are entirely owing to that salutary prac- 
tice. Those who have been involved in most enormous crimes, 
have found relief, and an end put to all their disorders, by a 
sincere confession of their sins. It has humbled the proud, turned 
the hearts of the envious, bridled ambition, extinguished lust and 
concupiscence, amended human frailties, removed theo ccasions 
of offending, and in a word produced all those good effects for 
which every Christian ought to labor. You need no other con- 
firmation of those particulars, than to attend to the lives of so 
many saints, who have made confession the basis of their shining 
merits, and the first step towards their conversion. In this they 
followed the method which all wise and serious persons pursue. 
In things of the greatest moment, when they are involved in an 
intricate affair, they advise with a friend of probity and experi- 
ence. In diseases you are willing to have the assistance of a 
skilful physician : in law-suits you apply yourselves to some emi- 
nent counsellor. And if this is a prudent and beneficial method 



496 ON THE SACRAMENT OF PENANCB. 



in temporal concerns, why should it not be equally serviceable in 

affairs of conscience, where the adviser can have no interest, nor 
lie under any temptation, to say or act anything, but what mani- 
festly tends to the good of the person in distress ? 

It happens, dear Christians, in confession, as it does in all other 
duties, there is a beneficial way of complying with them, and a 
way of performing them without any profit. And particularly 
as to confession, certain rules and preparations are required to 
render it truly serviceable. Though you are fully convinced of 
the obligation, and sensible of the benefit and blessings that attend 
the performance, yet some other things are to be considered, to 
render the duty complete. 

When you begin to prepare yourselves for confession, you 
ought first of all to beg light and grace of Almighty God, to 
know and remember your sins ; for we are apt to judge partially 
of ourselves. Self-love, and our other passions many times blind 
us, and make us overlook several faults in ourselves, which, per- 
haps, we can easily enough see in other persons. But let me ted 
you, you can never escape the knowledge of God, who perfectly 
sees and comprehends every thought of your mind, and motion of 
your heart. This made St. Paul say, (1 Cor. iv. 4.) that though 
he was not conscious to himself of any guilt that lay upon his 
conscience, yet he durst not, for all that pronounce himself justi- 
fied ; because, (says he,) it is God that must judge me. Whenso- 
ever, therefore, you go about to prepare yourselves for confession, 
be sure never omit, by some short prayer at least to beg of Al- 
mighty God, that by the assistance of his holy grace, you may 
be able to discover your sins, and make a true and worthy con- 
fession. 

After this, you must endeavor to find out your sins by a careful 
and diligent exam en of your conscience. All that Almighty 
God requires of you in this point is, that you use the like care 
and diligence in this examen, as you would in any other matter 

great concern and importance. Learn from the solicitude 



ON THE SACRAMENT OF PENANCE. 



497 



men have about their temporal concerns, the care you ought to 
have of the affairs of your salvation. If a man, for example, 
was to be tried for his life, and knew not well what accusations 
would be laid to his charge, he would not fail to examine well in 
what he had transgressed the laws, and made himself liable to 
punishment ; and if after this, a hearty sorrow, a sincere acknow- 
ledgment of his faults, would acquit him, he would not omit to 
make a diligent examination of his life, and an exact confession 
of the transgressions he had committed. 

There are two examens which may serve to prepare you for a 
good confession. The first is, a daily examen, which every one 
who is careful of his salvation, ought to make every night of the 
actions and failings of that day ; this examen is of very great 
advantage, and whosoever neglects it, I fear he is but in a 
dangerous way as to his salvation. You must be sure to join to 
this examen a hearty act of contrition ; that is, a sincere sorrow 
and firm purpose of avoiding those sins in which you find your- 
selves involved. This daily examen, if you make it well, wiL 
bring you to a true knowledge of yourselves ; nothing can con- 
tribute more to a reformation of your lives, and to make you 
remember the sins you have to confess, when you come to the 
sacrament of penance. Whereas if a person frequently omits 
his daily examen, if he leads a careless, and perhaps a sinful life, 
especially if he be engaged in the custom and habit of sin, and 
yet neglect to call himself often to account, he is in a very great 
danger of forgetting what he ought to remember, and by this 
means, of making an imperfect and defective confession. It is 
true, Almighty God requires no more, than that you accuse your- 
selves of all the sins, which after a careful and diligent examen, 
you are able to remember ; and what you cannot call to mind, in 
case you are otherwise rightly disposed, are certainly forgiven in 
the same manner as if they were confessed ; but it is a different 
ease when this forgetfulness is occasioned by your past neglect ; 
when the reason sins, the number and oir- 

42* 



498 



ON THE SACRAMENT OF PENANCE. 



cumstances of them is, because yon would not take care to re* 
member them. 

To repair this fault, and supply as much as possible the omis- 
sion of a daily examen, such persons must take a longer time, 
and more pains in that second and general examen, which every 
one is obliged to make when he comes to the sacrament of pen- 
ance. Doubtless such careless sinners as come seldom to con- 
fession, who have fallen into a multitude of sins, and perhaps 
grievous ones too, must not content themselves with a short, 
negligent, and superficial examen, before they come to confession, 
a longer and a more diligent preparation, both as to their examen 
and contrition, is absolutely necessary for them, not to make 
tnemselves guilty of a sacrilege, instead of receiving any benefit 
by the sacrament. 

And now, as to the manner of this general examen, give me 
leave, for the instruction of every one, especially those who can- 
not read, and consequently are not acquainted with the table of 
sias, and those helps which prayer books may afford, to enume- 
rate those sins which are forbidden by the law of God. You 
must know that every sin is a breach of some commandment or 
precept of God or his church : and together with the command- 
ments, you must likewise include what we call the seven deadly 
sins. 

By the first commandment you are bound to honor and adore 
Almighty God ; to believe in him, hope in him, and love him. 
Be sure, therefore, examine yourselves, and see whether your af- 
fections have been chiefly placed on God, or rather upon your- 
selves and upon creatures ? Whether you have been careful in 
your daily prayers and devotions, or perhaps many times missed, 
and it may be, some days said very few, or no prayers at all? 
Whether you have firmly believed all matters of faith, as God 
has revealed, and his church proposes them, or whether you have 
perhaps doubted of anything which your holy faith teaches you ? 
Whether you have spoken irreverently of God and his saints, or 



ON THE SACRAMENT OF PENANCE. 

of religion, and what belongs to the service of God ? Whethei 
you have given way to any thoughts of despair, or what is more 
common, presumed on the goodness of God, and out of a pre- 
sumption, given way to your passions, and deferred your repent- 
ance ? Whether you have made use of any superstition, believed 
dreams, consulted and given credit to fortune-tellers, or the like ? 

The second commandment forbids to take the name of God in 
vain You must then examine yourselves, whether you do not 
name the sacred name of God irreverently, and on slight occa- 
sions ? Whether you have not sworn rashly by his holy name, 
by your faith, conscience, or soul, or used any other oaths ? 
Whether what you swore to in this manner was not false, which 
makes it still a much greater sin ; or whether you swore to do 
what you did not then intend to do, or what you ought not to 
do ? Whether you have not cursed your neighbor, or at least 
the creatures of God, as your cattle and the like, either rashly, 
or in anger, or passion ? Whether you have not provoked others 
to anger, so as to make them swear or curse ? Whether you 
have not broke some vow or promise which you had made to 
Almighty God ? 

By the third commandment you are bound to keep holy the 
Sunday, and other days commanded by the church. You must 
then examine yourselves how you have spent those days ? Whethei 
you have abstained from all servile work, which was not of ab- 
solute necessity ? Whether you have spent a good part of those 
days in your devotions, and in the service of God, or perhaps the 
greatest part of them in idleness, drinking, gaming, and the like 1 
Whether you have neglected to hear mass on those days when 
you could do it, or at least have not come too late, and so not 
satisfy the obligations of the day ? 

As to the fourth commandment, which is, " Honor thy father 
and thy mother parents are here to examine themselves, whethei 
they have taken care of their children and their education, and 
particularly to see that they are instructed in the Christian doo- 



500 



ON THE SACRAMENT OF PENANCE. 



trine ? Whether they have not given them bad example by 
their swearing and cursing, by immodest discourse, by their ex- 
cess in drinking ? The like may be said of masters and mis- 
tresses in regard of their servants. Children are to examine 
themselves, whether they have not been undutiful and disobedient 
to their parents, and other lawful superiors ? Whether they have 
not spoken contemptibly of them, or to them, scorned their ad- 
vice, taken pleasure to vex them, and the like ? Servants must 
here examine themselves how they have behaved towards their 
masters. 

By the fifth commandment, " Thou shalt not kill," is not only 
forbidden murder, but also quarrelling and disagreeing with your 
neighbors ; as also anger and passion, all hatred and ill-will 
against one another, all resenting and not forgiving injuries. 

As to the sixth and ninth commandments, every one must ex- 
amine himself, whether he has not been guilty of sins of unchas- 
tity, either in thought, word or action ? Whether he has not given 
ear willingly to immodest discourse, or songs ? Whether he has 
not, some way or other, been the cause of another's sinning in 
some kind or other, against chastity and modesty ? 

The seventh and tenth commandments forbid every one to 
wrong any person, either by action or desire. You must ex- 
amine yourselves, whether you have not injured or cheated others 
either by bargain or gaming, by not paying just debts, or by 
running into debts which are not likely to be paid ? Whether 
you have made full restitution for the damages and injuries which 
you have done to your neighbor ? Whether you have been so 
charitable to the poor, and those in necessity, as you might and 
-jught to have been ? 

As to the eighth commandment, which forbids all false witness 
against our neighbor, every one must examine himself, whether 
he has not been guilty of detracting and speaking ill of others ? 
Whether he has spread false and doubtful reports to their pre- 
judice ? Whether lie £aa juuged hly of them in any kind ? 



ON THE SACRAMENT OF PENANCE. 501 



Whether he has not been willing to hear others detract and speak 
ill of them ? Whether, in fine, he has not offended Almighty 
God, by any lies or untruths ? 

Every one must likewise examine himself, whether he has not 
given way to pride or vanity, by thinking too well of himself, 
and preferring himself before others ; by seeking to be esteemed, 
and by dispraising others ? Whether he has not envied and 
grieved at the prosperity and good fortune of others ; perhaps re- 
joieed at their losses and ill fortune ? Whether he has not 
offended God by sins of intemperance, by excess in drinking, 
and the like ? Whether he has kept and observed the fasts com- 
manded by the church, and the days of abstinence in such a man- 
ner as he ought ? Whether, in fine, he has not been slothful 
and negligent in the service of God, in frequenting the sacra- 
ments, and in the exercises of other good works, according to the 
opportunity he had ? Thesd, dear Christians, are the chief points 
in which sinners must examine themselves, in order to make a 
good confession. 

Let us now consider the conditions which must accompany 
confession, and in what manner you must accuse and declare your 
sins. 

After a diligent examination of your conscience, and a hearty 
sorrow and firm purpose of amendment, you must accuse your- 
selves to your spiritual father, and confess all the sins you re- 
member. Here you must observe that your confession must be 
accompanied with this condition, viz., it must be entire. The 
want of this condition makes the sacrameut null, and the confes- 
sion sacrilegious. Besides this condition (in order to make your 
confession perfect) there are five others, viz., it should be with 
sorrow, clear, ihort, frequent, and humble. 

First, then, your confession must be entire ; that is, of all the 
sins you remember, after a diligent and sufficient examen. But 
here you must make a distinction between the confession of ven- 
ial and mortal sins ; the confer^on of one being of precept, the 



602 ON THE SACRAMENT OF PENANCE. 



other only recommended as good and profitable to Bucn as hav« 
a desire to amend their lesser failings and imperfections, and 
make advancement in the way of virtue. It is, therefore, in re- 
gard of the confession of mortal sins, that this integrity is requir- 
ed ; so that in order that your confession may be entire, you must 
take great care not to omit any considerable sin, which you have 
had the misfortune to fall into since the last time you confessed. 
And you must take notice that every one is strictly and indis- 
pensably obliged, not only to confess the different kinds of sins 
which he has committed, but also the number of all his deadly 
and grievous sins, as well as he can remember, whether in deeds, 
in words, in thoughts and desires ; so that it will not suffice to 
accuse yourselves, as a great many do, by saying, I have cursed, 
T have sworn, I have neglected my prayers, I have neglected 
hearing mass, I have stolen, I have had immodest thoughts, I 
have lied, I have detracted others, and the like ; such an accu- 
sation as this will not do ; for you cannot but see that there is a 
great deal of difference between committing a sin only once, and 
doing it ten, twenty, thirty, forty, fifty, or a hundred times, and 
every time it is repeated it is a new sin. But this you will say, 
seems a very difficult task to some, and looks like an impossibility 
to others ; but let me tell you, you are very much deceived, for 
you are only obliged to give the number as near as you can tell ; 
and if it be in regard of sins of habit, into which you have so 
frequently fallen, that you cannot give any set number, you need 
only tell the length of time you have been engaged in such ha- 
bits, and how often, probably speaking, you might have fallen 
into such sins in a day or a week, and so on. So that you see, it 
will not suffice for a person to accuse himself, and say, I have 
been drunk, &c, all this signifies nothing ; so that you must tell 
Che number, that is, how often you have committed such and 
such sins. 

Again ; you must not only confess the number of your sins, 
but you must also declare the circumstances, which either change 



ON THE SACRAMENT OF PENANCE, 



503 



the nature of the sin, or considerably increase the guilt. Thu/v 
for example, it is not enough for a person to accuse himself, by 
saying, I have stolen or taken what was not my own, but he 
must also express the value of what he took ; and if he took it 
out of a church, or some other holy place, that circumstance, 
which makes it a sacrilege, must be expressed in confession. 
This condition of making an entire confession is absolutely neces- 
sary, as I said before ; for if any person wilfully leaves out any 
one mortal sin, either out of fear or shame, or upon any account 
whatsoever, the confession which he makes is void, and of no 
value, because none of his sins can be forgiven, unless they are 
all forgiven ; and, therefore, he returns more guilty from confes- 
sion than before. 

Secondly. Your confession must be with sorrow ; that is, with 
a sentiment of grief and regret for the sins you accuse yourselves 
of, resolving never more tc fall into the like faults. 

Thirdly. Your confession ought to be clear ; that is, in terms 
as easy and intelligible as possibly you can, since you ought to 
have a sincere will to make yourselves understood by your con- 
fessor ; and therefore no words or expressions must be made use 
of, which may cloak or disguise your sins ; for if you should do 
this with a design that your confessor should not understand the 
state of your conscience, it would be the same as if you had con- 
cealed your sins. 

Fourthly. Your confession ought to be short ; that is not to 
say any more than what is necessary to make yourselves rightly 
understood, and to avoid repeating the same thing, or running 
into needless circumstances, which are but too frequent among 
penitents. You must therefore simply tell your sins in this man- 
ner, viz., I accuse myself, that since my last confession I have 
committed such a sin so often ; so adding only what is necessary 
to make your ooufessor understand the quality of your sins, 01 
answering directly to the questions he shall ask, to inform him- 
self the better 



504 ON THE SACRAMENT OP PENANCE. 



Fifthly. Your confession ought to be frequent ; for though it 

is true there is a precept of the church which obliges every one 
to confess once a year ; yet this precept is rather to declare, that 
a person deserves not the name of a Catholic, but rather to be 
excommunicated, and separated from the communion of the faith- 
ful, who does not at least confess and communicate once a year : 
you are not therefore to imagine, that a person complies with 
this obligation to Almighty God, who comes so seldom to the 
sacraments. If you sin often, you ought to confess often, and 
whosoever has a true care of the great concern of his eternal sal- 
vation, comes to the sacraments, and makes his accounts straight 
with Almighty God at least once a month, or thereabouts. 

Lastly. Your confession ought to be accompanied with humili- 
ty : " Almighty God, (says St. James,) resists the proud, and 
gives grace to the humble." If all your actions ought to be done 
with the spirit of humility, how much more this of penance and 
confession, when you come to present yourselves as criminals be- 
fore Almighty God, to accuse yourselves, and beg pardon for your 
offences ? Your confession must be humble, like that of the pub- 
lican, who thought himself not worthy to lift up his eyes to hea- 
ven, but with an humble and contrite heart cried out, Lord he 
merciful to me a sinner. You must therefore enter into the like 
dispositions of humility, whensoever you confess your sin? and 
hope to obtain pardon. 

Thus, dear Christians, I have shewed you the necessity and 
benefit of confessing your sins, in order to obtain pardon ; I have 
likewise shewed you with what care you ought to examine and 
prepare yourselves ; and I have proposed to you the conditions 
which must and ought to accompany every confession. 

In the mean time I have said nothing of a general confession, 
because it is not necessary for every one ; I mean for those who 
have been careful and exact in every particular confession. It is 
notwithstanding very necessary for all those who have any reason 
tble doubt of a want of a true and hearty contrition, or to supply 



ON THE SACRAMENT OF PENANCE. 



605 



the defect of a sufficient examen. For if any one has had the mis- 
fortune to leave out any considerable sin, at any time, when he 
came to the sacrament of penance ; if, after great sins, he has been 
very negligent in examining and preparing himself, when he 
came to confession ; if, in line, his confessions have been generally 
without any amendment or change of life, it is then absolutely 
necessary for all such persons to use the best preparation they can, 
and by a general confession to endeavor to make their peace with 
God ; such a peace, such a reconciliation, such a conversion, as 
may secure their salvation for eternity in the kingdom of heaven. 



DISCOURSE IV. 

ON A SACRILEGIOUS CONFESSION. 

For thy soul be not ashamed to say the truth ; for there is a shame that bringeth 
sin, and there is a shame that bringeth glory and grace. — Eccl. iv. 24, 25. 

The confusion, dear Christians, that causeth death, is that which 
hinders the sinner from laying open the true state of his con- 
science ; without which his soul can never be restored to the life 
of grace. But the cenfusion, which has grace in this life, and 
eternal glory in the next for its reward, is that which a penitent 
submits to, in becoming his own accuser. Whence it appears, 
that to conceal willingly in confession any mortal sin, or what 
you judge or believe to be a great sin, is not only the addition of 
a most grievous fault, but is also the greatest folly and madness ; 
as I shall endeavor to shew you in this discourse, by explaining 
to you the nature of this sin. 

To conceal a sin in confession, is a crime of that nature, that 
we cannot doubt but the devil himself is the great promoter of 
it ; he has a double aim in tempting men to it ; first, to gratify 
his own pride and malice, to which nothing is more insupporta 
ble than the humble confession of repenting sinners : secondh 
4? 



606 



ON THE SACRAMENT OF PENANCE. 



to perpetuate tlie slavery of those whom he has ali\3tody in his 
power ; well knowing that if he can but get them into his snare, 
he is secure of them. You may therefore be well assured, that 
whenever the shame of confessing any sin begins to gain ground 
so far upon you, as to put you upon deliberating, whether you 
shall or shall not do your duty, it is the devil suggests these dan- 
gerous thoughts ; it is the mortal enemy of your souls endeavors 
to tie up your tongues, that the gate of mercy be for ever shut 
against you ; it is the father of lies makes you ashamed of what 
alone can procure a solid glory. " The devil, (says St. Chrysos- 
tom, Horn, d e Confess.) inverts the order established by God ; 
which is, that we should be ashamed to sin, and glory in confess- 
ing our sin. The devil inverts this order, and gives us a confi- 
dence to sin, and a shame to confess." Whilst he attempts men 
to sin, it is his business to make them throw off all shame ; this 
being one of the greatest restraints Almighty God has laid upon 
human nature. But when the sin is accomplished, and the party 
concerned begins to look back, with a heavy heart, upon the of- 
fence he has committed, then the devil returns upon him with 
new snares, and instead of robbing him of shame, as before, he 
heightens it as much as he can ; instead of hiding from him the 
deformity of his sin, he sets it in the broadest light before him, 
and represents it under the most frightful aggravations ; not ta 
raise in his heart a penitential abhorrence of it, but to overwhelm 
him with such an excessive confusion for what he has done, that 
the difficulty of confessing becoming insupportable, it may en- 
gage him in a desperate resolution, of either utterly abandoning 
the sacrament of penance, the only sanctuary left to secure his 
return to God ; or what is worse, to play the hypocrite, and im- 
pose upon his confessor. 

This is the devil's ordinary stratagem, which has ever brought 
him in such a plentiful harvest of souls, that it is no wonder h« 
should continue to practice the same cheat upon us. But the 
great wonder is. that Christians who have the light both of faith 



05 THE SACRAMENT OF PENANCE. 607 



and reason to guide them, should be so easily drawn into the 
snare, and induced to commit a sin attended with so many ag- 
gravations ; that we may properly call it a complication of man} 
crimes, wrapt up in one single act. 

For, first, the party concerned is guilty of sacrilege, and that 
of the first magnitude ; since it is the abuse of a sacrament insti- 
tuted by Christ, to restore grace to the soul, and in particular, tc 
reconcile us to Almighty God. Now, in making a false confes- 
sion, you provoke God by those very means he has appointed to 
appease him : you make him your enemy, at the same time you 
go to make your peace with him ; and you change the sacrament, 
which is a sentence of absolution, into a sentence of condemna- 
tion. But what is still more, this sacrilege is the forerunner of 
another of a much blacker dye, viz., a sacrilegious communion, 
which generally follows of course. 

Secondly — He is guilty of hypocrisy, in making use of a so- 
lemn act of religion to cover a sin, in masking a diabolical pride 
with a counterfeit humility ; in affecting to be most religiously 
devout, when he is most sacrilegiously wicked ; and finally, in 
pretending a repentance for his sins past, when he is both actually 
increasing his former guilt, and designing soon after to add to it 
another most grievous sin. 

Thirdly — He is guilty of ingratitude, in despising the greatest 
pledges of God's goodness towards him, and frustrating, as far as 
in him lies, the designs of his mercy ; nay, using his blessings 
as arms to fight against him. However, these are but the insep- 
arable circumstances of this sin ; but its proper malice consists 
in being a wilful and premeditated lying to the Holy Ghost, 
cor the better understanding whereof, it is to be observed, that 
when * priest officiates in the sacred tribunal of penance, he acts 
there as God's representative, and public minister of Jesus 
Christ : now, whatever affront is offered to a public minister, es- 
pecially when he acts as such, reflects upon him whose minister 
he is. So that the behavior of a person, presenting himself b* 



508 



ON THE SACRAMENT OF PENANCE, 



fore the minister of Christ, is to he considered no otherwise than 
as if Christ himself were visibly present to him : and by con- 
sequence, all dissimulation and double-dealing, used with a con- 
fessor during the actual administration of his sacred function, is 
endeavoring to impose upon God himself ; and lying to the one, 
is the same as lying to the other. 

Xow to proceed in shewing the nature of this sin ; let us first 
consider how hateful all sorts of lying is to God. There are sis 
things (says Solomon. Prov. vi. 16.) which God hates ; and the 
second of these is a lying tongue. Again, in his twelfth chap- 
ter, (v. 22.) he tells us. that " lying lips are an abomination to 
the Lord and the reason is, because lying is directly opposite to 
one of God's attributes, viz., Truth; and since he cannot but 
love his own divine perfections, it follows, that he cannot but hate 
whatever is directly opposite to any of them. 

But to be more convinced of the hatred God bears to lying, 
you need but consider how odious a quality it is counted even 
amongst men, whose reasons though much obscured by original 
and actual sins, yet amidst this darkness every one has light 
enough to discern, in some measure, the beauty and loveliness of 
truth, and that all men in the world naturally hate a lying tongue ; 
for proof whereof, I need but offer this familiar instance, that no 
man, tender of his credit, can bear the imputation of it ; and thai 
one of the greatest affronts that can be put upon a man of honor, 
is to give him the lie. 

Hence, it appears, that lying is not only universally detested, 
but that the opinion men have of its deformity proceeds from an 
inbred principle of nature, and is so deeply rooted, that nothing 
can efface it : and what wonder then is it, that lying lips, (as 
Solomon tells us.) should be an abomination to God ? For if 
men, corrupted as they are with sin, and blinded with passion, 
are so enamored with the admirable beauty of truth, that they 
cannot but regard a lying tongue as a thing worthy of hatred 
vad aversion ; how much more odious and hateful the 7 ; must this 



3N THE SACRAMENT OF PENANCE. 



509 



vice be to the pure eye of God, who fully comprehending the infi- 
nite excellence of his own divine perfections, whereof truth is one, 
nas also a clear and comprehensive knowledge of the deformity 
of falsehood, lying, and dissimulation, which are the vices oppo- 
site to this charming virtue ? He must certainly hate the one, 
as much as he loves the other. 

However, there are several degrees in the sin of lying, some 
of which are of a worse complexion than others; as for instance, 
to be casually surprised into a trivial or officious lie, is by all 
judged but a venial sin ; but to make a practice, even of such 
lies, or to stand out stiffly in a deliberate and studied lie, (though 
it be no prejudice to any one,) cannot but be very displeasing to 
God, because it betrays a strong affection to it ; and a wilful af- 
fection to any sin whatever, is a very bad and dangerous dispo- 
sition. 

Now I leave you to judge, what sort of sin it must be to lie to 
a confessor. For if all sorts of lying, but especially premeditated 
and studied lying, be very hateful to God ; if to dissemble and 
play the hypocrite with a parent or superior, or any other person, 
to whom we owe and profess nothing but sincerity and candor, 
be yet a fouler sort of lying, than when it is only practised to- 
wards an indifferent person ; how hateful a thing must it be, to 
come with a premeditated and deliberate lie to a minister of 
Christ ! who, besides being a spiritual father, and one to whom 
we make profession of the greatest confidence, in seeming to trusi 
bim with the very secrets of our hearts, is, over and abore, by 
virtue of his function, the representative of Jesus Christ; how 
detestable, I say, is it to juggle and dissemble with a person of 
this character ! since lying to such a one, is not lying to man, 
but to God himself, as I have already told you. 

And can you think of such a sin without horror ? is it not a 
crime that justly deserves to be detested with the greatest hatred 
and aversion ? If Christ should manifest himself visibly to you, 
durst you have the boldness to dissemble with him, or attempt 
43* 



510 



ON THE SACRAMENT OF PENANCE. 



to pass a lie upon him ? And is it not the same affront, whether 
he be present to you in person, or in the person of his minister ? 
For to lie to God's minister, is to lie to God himself : as it ia 
declared by St. J ohn, upon a certain occasion ; wherein God 
thought fit to manifest his hatred to this sin, by so severe and 
exemplary a judgment, as struck the whole church with terror 
and amazement. 

I suppose you all guess T mean the dreadful end of Ananias 
and Saphira, who, having sold an estate, pretended, as other 
Christians had done, to bring the whole price of it to St. Peter ; 
whereas in effect, they had kept back some part of it for their own 
private use. But St. Peter knowing, by divine revelation, the 
cheat they came to put upon him, was deeply wounded at heart, 
and being moved with a just indignation, spoke thus to Ananias : 
" Why hath satan tempted thy heart, that thou shouldst lie to 
the Holy Ghost ? thou hast not lied to man, but unto God." 
(Acts v. 3, 4.) Whereupon the unfortunate wretch, as one thun- 
derstruck, fell down dead at St. Peter's feet ; and a few moments 
after, his wife, who had been an accomplice with him in his 
crime, received the same reward of her hypocrisy. 

This, dear Christians, is the account given us by St. Luke, of 
the exemplary judgment that befel this unhappy couple. And 
it is to be particularly observed, that St. Peter styles their sin, a 
lying to the Holy Ghost : for . though he knew the cheat was im- 
mediately intended, and practised upon himself, yet, in as much 
as he was Christ's minister, he considered the injury as done to 
God himself, and the punishment was proportioned accordingly. 
However you may observe, that in the case of these two persona 
so severely punished, there were neither sacrilege, nor injustice, 
but the whole charge against them was lying and hypocrisy. 
Whereas, in the case of a false confession, besides foul dealing, 
dissimulation, hypocrisy, and lying to the Holy Ghost, there is, 
over and above, a sacrament profaned, God's blessings abused, 
his mercies trampled upon, and the most effectual means of 



ON THE SACRAMENT OP PENANCK. 



611 



amendment turned into an occasion of greater sins. So that it 
plainly appears, that the crime of a counterfeit penitent is far 
more grievous in itself, and by consequence, more detestable in 
the sight of God, than the sin of Ananias and Saphira. 

But will he then let the wicked sinner, who is guilty of false 
confessions, go unpunished ? No, dear Christians, no : for though 
the criminal suffers no present punishment in the body, yet his 
soul falls under the malediction of God, in the very instant he 
commits the fact. So that whilst his deluded confessor, act- 
ing to the best of his knowledge, is busy in pronouncing his 
absolution ; Almighty God, who cannot be imposed upon, looks 
down upon him with indignation, and instead of cancelling the 
hand-writing that was against him, dooms his soul to an increase 
of torments, answerable to the increase of guilt. 

It is true, the time of life being a time of mercy, the sentence 
pronounced against him may be reversed, provided he renders 
himself worthy of it by a hearty sorrow, and sincere confession. 
And then he ought daily to acknowledge God's infinite goodness, 
in giving him time and grace to repent, which he has refused ta 
those who were guilty of less grievous sins. This very consid- 
eration alone will furnish you with motives enough to raise in 
your souls the greatest detestation and abhorrence of this sin of a 
false confession. 

However, I will now proceed to shew you, that the concealment 
of any sin in confession, is not only the addition of a most grievous 
sin, as I have already proved, but is over and above the very 
highest strain of folly and madness. 

If, by imposing upon your confessor, you could at the same 
time deceive Almighty God ; if, by concealing your sins from the 
knowledge of man, you could also hide them from the all-seeing 
eyes of Jesus Christ; finally, if your avoiding a momentary con- 
fusion in this life were a means to shelter you against eternal 
confusion hereafter, then indeed you would not altogether want 
encouragement to play the hypocrite, and deal unfairly with 



512 



Off THE SACRAMENT OP PENANC2. 



God's minister : and though in so doing you might be taxed with 

irreligion and sacrilege, you could not, however, be accused of 
weakness and folly. 

But, alas ! the case is quite otherwise ; the ulcers of your soul, 
though ever so industriously concealed from the eyes of men, lie 
always open to the eyes of God : that very sin, which you seek 
to hide from your confessor, is already registered in the great 
book of accounts ; and nothing but an humble confession of it 
can hinder it from appearing against you to your everlasting 
confusion, both as to the hour of death, and the great day of 
judgment ; and is it not then an unaccountable folly, to refuse 
a compliance with a duty, when there is no prospect of advan- 
tage to encourage you to transgress against it, and your sub- 
mitting to it is the only means to rescue you from everlasting 
evils. 

Suppose a criminal, condemned to die, should have his pardon 
offered him by the king, on condition that he would discover his 
crime, in secret, to a judge appointed by him ; would not he be 
thought to have lost his reason, if he should refuse to submit to 
such easy terms ? All men would certainly pronounce him guilty 
of excessive madness and cruelty to himself : yet this is the case 
of those who conceal any thing in confession ; for Almighty God 
imposes no harder condition on sinners, and engages his word to 
deliver those who suomit sincerely to it from eternal death, and 
the endless miseries their sins have deserved. What madness 
then, and infatuation is it, to reject so great a mercy, and purchase 
their pardon at so cheap a rate ! 

You will tell me, perhaps, the conditions required, are not so 
easy as is pretended ; since to declare one's secret sins, is a thing 
to which man's nature has the greatest repugnance. But now, 
to silence these reasonings of human pride, only suppose, that 
the ordinary punishment of every sin you commit, were to have 
it exposed, as long as you live, to the view of every one you con- 
verse with ; and then I ask you in this case, whether a sinner 



ON THE SACRAMENT OF PEN A NCR. 



51° 



would not be very mercifully dealt with, if to deliver himself 
from this public and lasting confusion, he were only obliged to 
confess his sins, in private, to a single person ? And whether his 
refusing to accept the condition, would not draw on him the im- 
putation of folly and madness ? The case, dear Christians, admits 
of no dispute ; since common prudence directs every one to choose 
the lesser of two evils. 

This then Deing supposed, will answer all difficulties pretended 
en the score of natural repugnance in confessing your sins ; for 
bt there be the greatest repugnance in nature to it, if submitting 
be the only means a sinner has left him, to prevent evils infinitely 
greater than what he pretends to avoid, his refusing to comply 
with the condition, cannot be excused from the most extravagant 
weakness and folly. It remains only to shew, that the shame and 
confusion which will fall upon an impenitent sinner in the life to 
some, will not only be infinitely greater than what he apprehends 
in confessing his sins, but will, in every respect, exceed any con- 
fusion possible in this world. 

To make this clear, you need only compare the one with the 
other. And first, as to their duration, it is plain, that the longest 
confusion you can suffer in this life, cannot last longer than life 
itself ; death will infallibly put a period to it ; but the confusion 
in the life to com', will last for ever. 

Alas ! you ar& nere afraid of a little confusion before a single 
man, and you reflect not that you must be exposed before a num- 
berless multitude of men and angels, before whom all the sins of 
your whole life will be laid open, which will throw so heavy a 
load of shame upon you, that you will even wish to sink into the 
ground, and hide yourselves in the darkest dungeons of hell, to 
avoid being seen ; but your shame will pursue you even thither, 
and be as everlasting as those flames that will never be quenched. 
Whence I leave you to judge whether Almighty God deals not 
very mercifully with you, in putting it into your power to change 
this terrible and everlasting confusion, due to your sins, for a 



514 



ON THE SACRAMENT OF PENANCB. 



momentary humiliation before one single person, who, as you aH 
know, is under the strictest obligation of secrecy, that human 
and divine laws can lay upon them ; and whether your refusing 
to submit to such easy terms of reconciliation, be not a weakness 
and folly, rather to be expected from a man out of his senses, 
than one that pretends to judgment and reason. 

However, to convince you still more fully of this truth, I shall 
make it appear, that confessing your sins is recommendable, even 
for the present ease it gives, and that the confusion that usually 
attends it, has no real foundation, but is grounded upon mistake 
and a deluded imagination. Now, as to the first, I have expe- 
rience clearly on my side : for every one, who is not wholly given 
up to a reprobate sense, must own, from his own experience, that 
sin, lying upon a conscience, is a thorn that never ceases to gall 
and fret till it be plucked up : it is like an imposthume in the 
body ; and as it is impossible for the body to be at ease till the 
imposthume be opened, and the corrupt matter let out ; so it 4 
no less impossible for a sinner's conscience to be at ease, till it be 
fully laid open by a sincere confession. So that, let a sinner 
flatter himself as he pleases, experience will convince him, that 
nothing but plain-dealing, and frankly declaring his sins without 
artifice or disguise, will ever procure him that which is the great- 
est blessing of life, viz., a true and solid peace of mind. 

And as to the other part, viz., that the confusion a penitent 
suffers in confessing his sins is all grounded upon mistake, I need 
but shew, that the fear he has to lose his confessor's esteem by it, 
is only vain and imaginary : for it would be very strange if that, 
which is the only means to restore a sinner to God's favor and 
esteem, should lessen him in the opinion of God's minister. But 
let me tell you the thing is quite otherwise ; because whatever 
guilt a person is charged with, an humble and sincere confession 
makes atonement for it ; and is so far from discrediting the peni- 
tent, that nothing recommends him more effectually to the esteem, 
and even tender affections of his ghostly father ; for it is then ha 



ON THE SACRAMENT OF PENANCB. 



615 



regards the penitent a? a true copy of the prodigal son returning 
to his father. Besides, every one ought to do that justice to his 
confessor as to believe he understands his duty better than to 
entertain sentiments directly opposite to those of Almighty God ; 
for God regards a sinner when he returns to him by true repent- 
ance, with the same love, as if he had never been guilty of any 
sin. 

It is true, a confessor cannot have an infallible assurance of the 
repentance of the party who represents himself before him : 
however he is always bound to suppose it, as long as nothing 
appears to ground a contrary judgment : and every one may be 
assured, that one of the best marks he can have of the good dis- 
position of a penitent is, to find him frank and sincere in opening 
his conscience to him : whereas if he has reason to suspect him 
guilty of double-dealing, he cannot but entertain a very uncom- 
fortable opinion of him. 

But here give me leave to ask a person concerned in thi* 
crime, what it is he proposes to himself? Does he ever intend 
to confess the sin he has concealed, or not? If not, then he 
renounces all hopes of salvation, and resolves directly to damn 
himself: and what a desperate resolution is this, in one who 
believes there are eternal flames prepared for those who die in 
mortal sin ! But if he resolves to confess it sometime or other, 
why not sooner as well as later ? Nay, why not at first, as well 
as afterwards ? For the longer he runs on in this course, the 
harder it will be for him to get out of it, because all his confes- 
sions, since his first abuse of the sacrament, being void and null, 
must be looked back into and repeated. 

And is not the tearing open so many old sores, and the un- 
raveling a conscience perplexed with multiplicity of sins, a task 
that will put him to a much greater shame and confusion, than 
what he pretended to decline at first ? Is it not much easier, think 
you, to confess a single sin, though ever so grievous in itself, than 
when it comes attended with a long train of other sins, besides 



ON THE SACRAMENT OF PENANCE. 



the grievous aggravation of sacrilege? This, therefore, being 
the unavoidable consequence of sacrilegious confessions, in rela- 
tion to one who is no, resolutely bent upon damning himself, it 
is evident, that all delays and put offs in this matter, cannot but 
increase the very difficulty upon which they are grounded, and 
serve to no other purpose than to cut out work for a more melan- 
choly repentance, and a more mortifying shame. 

But some, perhaps, will tell me, they depend upon an easier 
expedient, viz., of making one confession for all, upon their 
death-bed : for then, say they, we care not what our confessor 
thinks of us. But suppose this fine project should miscarry ; 
suppose they should die suddenly, or be out of their senses in 
their last sickness, what then becomes of them ? Are they not 
lost without remedy ? However, allowing them the fairest chance, 
it is too much to be feared, that they who confess not till they 
just feel themselves dropping into destruction, are so disposed at 
heart, that they would not even confess then, had they any pros- 
pect of a longer life : and they must give me leave to tell them, 
that a confession made with this disposition, is but a very unsafe 
bottom to hazard their salvation upon. 

I say not this to encourage despondency in any one, who should 
prove so unhappy as to have put things upon the last hazard : 
because, whatever his case may be, endeavoring to repent and 
make his peace with God. is certainly the best thing he can do, 
at any time whatever, and the last moments of his life cannot be 
better employed, than in a work so necessary as that of confessing 
and repenting. However, I think myself bound to deter all here 
present, from hazarding their salvation upon so great an uncer- 
tainty, as letting things come to that pass, that a death-bed re- 
pentance is all they have to depend on. 

To conclude : if any here present be in that miserable state, 1 
conjure you to look, and enter into yourselves that you may 
discover the dangerous condition to which your salvation is ex- 
posed ; to open your eyes, and awake from that lethargy. Con- 



ON THE SACRAMENT OF PENANCE. 



517 



rider, it is the devil that deceives you, and raises in yoa thai 
wicked shame, or that foolish fear, by which he would work youi 
eternal damnation, as he has done to many others of your age 
and condition. In a word, dear Christians, Almighty God is not 
to be mocked ; and those who designedly put off the confessing 
their sins, till they come to die, will, I fear, find by woful experi- 
ence, that they have only played the devil's game for him, and 
been industrious in laying snares to their own soults. What, 
therefore, T recommend to you is, to beseech Almighty God to 
preserve you from this fatal blindness ; and to infuse into your 
souls the spirit of truth, that you may ever abominate all insinceri- 
ty or double dealing ; so that you may return from the sacrament 
of penace with a clear conscience of having related all your sins, 
and circumstances of them, which is the greatest comfort of this 
life, and will be a powerful means of bringing you to eterna. 
happiness in the next. 



DISCOURSE V. 

ON SATISFACTION. 

Bring forth, therefore, fruits worthy of penance. — Luke iii. 8. 

I have informed you, dear Christians, before, that penance 
consists of three parts, viz., Contrition, Confession, and Satisfac- 
tion ; of the two former I have already treated; it remains, 
therefore, that I now say something of Satisfaction, which is the 
third and last part of the sacrament of penance, and which con- 
sists in doing, or suffering something, to repair in some manner 
the injury we do to God by our sins. I say, to repair in some 
manner ; because the great reparation for sin was performed by 
our Saviour Christ, who by his precious blood and death, has 
•uperabundantly repaired the injury which sin did to Almighty 
44 



518 



ON THE SACRAMENT OF PENANCE. 



God, and merited a general pardon of all the punishments the 
divine justice could require. This reparation and satifaction of 
Jesus Christ, (without which you would always have remained 
incapable of making the least satisfaction to God, and by con- 
sequence of ever returning again unto his grace and favor,) has 
opened and facilitated a way to a reconciliation with God after 
sin. 

Now as it is in his power, who receives a person again into his 
favor, by whom he has been offended, to admit him on such con- 
ditions as he shall think fit, and either to remit him all the 
punishment, or to oblige him to undergo only part of it ; it has 
pleased the divine wisdom, in respect of us, to make use of both 
one and the other of these two ways of reconciliation, though 
more ordinarily of the second. For in baptism he receives you 
into his grace, and remits you all the punishment due to your 
sins ; but in penance he remits you only the eternal punishment ; 
so still preserves some temporal pains to be suffered by the peni- 
tent, to the end that the penitent may satisfy, on his part, according 
to his power. In undergoing of this temporal punishment, consists 
the satisfaction of which I now speak, and which is the third part 
of penance. 

And this satisfaction for our sins, at least in will and desire, is 
as much required of the penitent sinner, as contrition and con- 
fession ; yet this part of penance is, commonly speaking, of all 
others the most neglected, as if it were enough, even for great 
sinners, to repent and accuse themselves of their offences, and to 
receive absolution. They are very apt to forget the punishment 
due to sin, and their obligation to repair the injury done to Al- 
mighty God, and to endeavor to satisfy the divine justice, by such 
works of penance, as may have some proportion to their offences. 
It is this great neglect, especially in these latter ages, which many 
times makes penance defective, and is frequently the occasion 
why persons relapse into the same sins, and make little or no 
*d vantage by the sacrament of penance. 



ON THE SACRAMENT OF PENANCE. 



619 



I shall, therefore, in this discourse, first, propose to you the 
necessity of satisfaction : and secondly, the manner and different 
ways by which you must endeavor to satisfy the divine justice, in 
punishment of the sins you have committed. 

Nothing is more certain than that every offence deserves pun- 
ishment ; and the greater the offence, the punishment likewise, 
(according to the rules of justice,) ought to be so much greater : 
for, as St. Cyprian says, the more we have offended, the more we 
ought to weep ; let the penance, says he, be no less than the 
crime ; and the greater the crime, the greater the satisfaction. 
You ought to remember, that every sin is an offence against the 
infinite majesty of God, and every deadly or mortal sin makes 
him who commits it liable to eternal punishments in the flames of 
hell. 

It is true, such is the mercy and goodness of God, that whenso- 
ever any one is truly penitent, and with right dispositions makes 
□se of the sacrament of penance, he is pleased to remit and forgive 
both the guilt and eternal punishment which we have incurred 
by our sins ; yet, generally speaking, a temporal punishment still 
remains due to our offences, as we find from the practice of the 
Old Testament : nay, even from the beginning of the world. 
When Almighty God pardoned Adam his sin, he condemned him 
to labor during his whole life, in punishment thereof : when he 
pardoned David his sios of adultery and murder, he told him by 
his prophet, that he should be chastised by the death of his child ; 
and he remitted him nothing of all the menaces with which he 
threatened him by the same prophet, that he himself should see 
the dishonor of his house, dissension among his children, and 
other misfortunes which were foretold him, and all which came 
to pass. There are a vast number of the like examples in the 
holy scriptures, which shew evidently that God doth not pardon 
sins, but with an obligation of doing penance. Now it is to clear 
thife debt, it is to expiate this temporal punishment due to our 
sins, that satisfaction is necessary for every penitent sinner. 



520 



ON THE SACRAMENT OF PENANCH, 



You may distinguish two kinds of satisfaction : the first is what 
is called a sacramental satisfaction ; by which is understood that 
satisfaction, those prayers or works of penance, which are enjoined 
by the priest when you come to the sacrament of penance ; this 
is necessary for the validity of the sacrament, at least as to the 
will and intent of satisfying. So that penitents are to remember, 
that they lie under a strict obligation of actually performing the 
penances enjoined them, as well those that are prescribed by way 
of remedies and preservatives against future relapses, as those 
that are enjoined in punishment of their past offences. They 
must likewise be careful to perform their penance in the spirit of 
devotion, and with the dispositions of a penitential heart, and not 
an unthinking, tepid, negligent manner, as too often it happens, 
whereby they lose the greatest part of the benefit and merit they 
might otherwise have. The second is a voluntary satisfaction ; by 
which every one, who has a true sense of his duty to God, and of 
the grievousness and multitude of his past offences, endeavors 
voluntarily to punish himself for the sins he has committed. 

But perhaps some one will say, that the sacrament of penance 
blotteth out all sins ; what necessity then is there to use volun- 
tary punishments, whereby we may satisfy the divine justice for 
sins remitted ? To which I answer, that although the sacrament 
of penance cancelleth and blotteth out all sins, yet it doth not 
blot out all the pain or temporal punishment, as I said before ; 
and this evidently appears from the scriptures, and may be abun- 
dantly shewed, that Almighty God sometimes remitteth to a peni- 
tent sinner his faults, but chastiseth him with temporal afflictions, 
to the end that sin may not remain altogether unpunished. 

Now the end of both these satisfactions is to repair, as much as 
you are able, the injuries done to Almighty God by your sins. 
Satisfaction is an act of justice, which, therefore, ought to have 
Borne proportion to your offences ; and certainly if you consider 
the infinite majesty of God, who is provoked by your sins ; if 
you reflect on your own ingratitude, on so many benefits and fa- 



ON THE SACRAMENT OF PENANCE. 



621 



vors which you have slighted, on so many graces whi3h you iiavs 
abused, you cannot possibly imagine, that so short and so smal] 
penances as are commonly enjoined in the sacrament of penance, 
bear any proportion to your offences. You have perhaps de- 
served to be forever punished by the devils in hell, you have un- 
gratefully rebelled against God, preferred your own will and 
pleasure before the will and pleasure of the Almighty. Perhaps 
you are guilty of several mortal sins, and can you think that a 
few short prayers said perhaps with little or no attention, are suf- 
ficient to satisfy and atone for the guilt of so many crimes? If 
this to do fruits worthy of penance ? 

Give me leave to put you in mind, how different your penancer 
and satisfactions now are, from those that were enjoined to peni 
tent sinners in former ages ; you need but look on the peniten- 
tial canons, to know what was the ancient discipline of the church 
for many ages : you will find several years of severe punishments 
and penance in sackcloth and ashes, in the exercise of prayer 
and fasting, enjoined by the ministers of the church, and prat; 
tised by all that were truly penitent for sins, which alas ! are 
now-a-days growing very common. For example, a person who 
had fallen from his religion was to do penance for the space of 
ten years ; any one that had sworn by heaven, by God's holy 
name, or by any of his creatures, was to fast fifteen days with 
only bread and water ; whosoever had been guilty of laughing or 
talking in the church during the time of divine service, his pen- 
ance was to fast ten days with bread and water ; if any one had 
cursed his parents, he was to undergo the like penance for forty 
days. For one sin of fornication was enjoined three years' pen- 
ance ; for that of adultery, five, or sometimes seven years' pen 
ttnee, and so proportionably as to other sins. 

And what was this penance of so many years, or five, ten, fif- 
teen, twenty years, and oftentimes to the end of their lives, 
which used to be enjoined for these sins ? It was not to say some 
ehort prayers, but it was to fast most of the time, at least three 



522 



ON THE SACRAMENT OF PENANCB. 



days a week with bread and water ; it was to be separated from the 

holy communion ; it was to stand upon Sundays and holidays at the 
church door, clothed with sackcloth, and there to beg the prayers 
of the faithful. This was what they called doing penance ; these 
were the satisfactions enjoined in the sacrament of penance. Such 
was the practice and discipline of the church for many ages ; and 
you may assure yourselves, dear Christians, although the church 
has judged it expedient to moderate the severity of her ancient 
discipline by condescending to the weakness of her children now- 
a-days. yet sin is no less offensive to Almighty God ; the justice 
of God is the same. Xo less punishment is due to sin now than 
in former times ; nay, if our crimes are greater, and more nunier« 
ous than theirs, who lived in those pure times, our penance ani 
satisfaction ought to be greater, according to what Almighty God 
prescribed to Moses, in the 25th of Deuteronomy, (v. 2.) " Ac- 
cording to the measure of the sin shall the measure also of the 
stripes be." It is what we are again taught in the revelations 
of St. John, (chap, xviii. 7.) " As much as the sinner has in- 
dulged himself, and followed his unlawful pleasure, so much in 
proportion shall he be tormented and punished in this world, or 
the next." 

The consideration of such severe penances as were formerly 
practised in the church, and which are now due to your sins, 
ought to make you blush at your own weaknesses : the very 
thoughts of so many years severe punishments of penance in hair- 
cloth, prayer and fasting, fright, tepid and loose livers : the 
greatest part of Christians now-a-days content themselves with 
doing their penance, but they are for doing little or no penance 
at all, they are for satisfaction which is performed in few word:, 
in some short prayers, but little or no appearance in their works. 
In the mean time it is certain, that great sinners ought to be 
great penitents, and whatever penance is enjoined them in con- 
fession, seems little to those who are true converts, because it is 
nothing in comparison of what thev have deserved ; although 



ON THE SACRAMENT OF PENANCE 



623 



sacramental satisfaction is more meritorious, and of greater force 
than any other, in order to expiate our sins. 

But you must not content yourselves with that little penanco 
which is enjoined you when you come to the sacrament of pen- 
ance : if you love God, and hate sin as you ought, you must join 
your own endeavors, and by voluntary satisfaction strive to re- 
pair the injury done to Almighty God, and punish yourself for 
your past offences : it is an obligation incumbent upon every one 
without exception. Is there any one that can say he was never 
guilty of sin ? Grant that this were true, as it is most certainly 
false ; that every one who pretends to be a Christian ought to 
imitate our Saviour Christ, and we find by the gospel that the 
life of Christ, though he had never sinned, nor could possibly sin, 
Was notwithstanding a life of continual penance : but this is far 
from being your case, you were all born in sin, and besides that, 
you have all offended in many things ; even the most virtuous 
are subject to many failings and imperfections ; it is upon this 
account that they are indispensably obliged to do penance : for 
as St. Augustin says, there is no sin but must be punished. 
Again, how few are there that have not been some time or other 
guilty of mortal sins ? If so, though it were but by the guilt 
of one mortal sin, you have then certainly deserved an eternal 
punishment, and all the satisfaction you can make, all the pun- 
ishments you can inflict upon yourselves in this life, are all 
nothing to what you have deserved ; you have then reason to 
cry out with the prophet J eremias, " It is only by the mercy of 
God that you have not been lost for ever." You have then rea- 
son to acknowledge with holy David, (Psal. xciii. 17.) " Unless 
the Lord had been my helper, my soul had almost dwelt in hell." 
You must imitate the same royal penitent, who after he had 
sinned, had always his sins before his eyes (Psal. 1. 5.) This 
ought to be the disposition of every penitent sinner : he ought 
never to forget that by sinning he has deserved a place in hell, 
and to be for ever tormented with the devils in those scorching 



524 



ON THE SACRAMENT OF PENANCE. 



flames. This consideration would make every one cry out with 
holy Job, (c. xxxiii. 27.) " I have sinned, and indeed I have 
offended, and I have not received what I deserved ;" that is, the 
mercy of God has been pleased to spare me, to change the eter- 
nal punishment which I deserved, into a short and temporal pun- 
ishment ; for this reason I will not spare myself, but will serious- 
ly endeavor, by punishing myself, to repair the injury I have 
done to God, and make some satisfaction at least for my past in- 
gratitude and disloyalty to Almighty God. But if this ought to 
be the disposition of every sinner who has had the misfortune by 
any mortal sin to have forfeited the grace of God, and to have 
been once guilty of an eternal punishment, what shall I say, or 
what can I say, to those who have fallen into a multitude of 
grievous sins ? who, for a long time have been slaves to their 
unlawful passions, who can scarce number the mortal sins they 
have committed ? All I can say is, that whether we consult the 
rules of justice, or the principles of faith, or the maxims of rea- 
son, we must from all of them conclude that the term of their 
penance must be the term of their life ; they cannot but look 
upon the remainder of their days as too short to make sufficient 
satisfaction for so many sins. In fine, they must employ their 
utmost endeavors, and lay hold on all occasions to practice self- 
denial, to mortify their bodies and senses, to punish themselves 
here, that they may avoid those endless torments which they 
have often deserved, to appease the divine justice, to repair the 
injury done to the Divine Majesty by so many offences. But if 
you ask, in what manner every sinner that is truly penitent must 
practice this voluntary satisfaction, it is what I will now briefly 
propose to you. 

Had you, dear Christians, the true spirit of penance, this would 
teach you, and make you comply with the manner of doing pen- 
ance. The saints who had never been guilty of the like sins as you 
have committed, who had no such pressing motives as you have 
to do penance, they lived notwithstanding in the practice of severe 



05 THE SACRAMENT OF FENANC& 



526 



penances ; because they were animated with the spirit if penance- 
How comes it to pass that they loved and desired to suffer, and 
you seek your own ease and content ? that they labored to curb 
their natural inclinations, and punish themselves, and that you 
on the contrary, pamper and indulge yourselves, and hate all that 
is troublesome to nature? The true reason is, that they were led 
by the spirit of God, and you by the spirit of the world ; their 
souls were possessed with the fear of God's judgments, their hearts 
were inflamed with the love of God's goodness, they had a lively 
horror and detestation of offending God above all things. These 
dispositions made all their labors, all their penances, all their 
satisfactions seem sweet and easy to them. But sinners have 
their affections quite turned another way ; they are in love with 
the world, and in love with themselves ; they hate to be deprived 
of their own will, and their sensual pleasures ; they love nothing 
of the spirit of penance, and therefore they have as little of the 
practice of it ; they have nothing at all of a penitential life, which 
is accompanied with mortification and voluntary satisfactions ; 
these they leave to the saints, or at least to such as have shut 
themselves up in cloisters and monasteries, that is, they leave the 
practice of penance to those who stand in the least need of it. 
Can any thing be so unreasonable ? Is it possible that men can 
think punishments due to the innocent and not to the guilty ? 
that penance must be the practice of the saints, and that they 
who are sinners are to be exempt from it ? To correct so dan- 
gerous a mistake, let me put you in mind of the admonition of 
St. J ohn Baptist, " Bring forth, therefore, fruits worthy of pen • 
ance. 

There are many Christians who come, at least sometimes to 
the sacrament of penance, and yet are like the fig-tree which our 
Saviour came to, as we read in the 21st of St. Matthew, (v. 19.) 
he looked for figs upon it, but he found nothing but leaves ; such 
is the condition of those who appear to make good purposes and 
resolutions; but they are purposes and appearances only, and 



526 



ON THE SACRAMENT OF PENANCR 



come to no effect. Others, perhaps, are a degree nearer to a true 
penance, and may be said not only to bring forth leaves, but buds 
and blossoms too ; they keep their resolutions for a time, but any 
strong temptation, like a pinching wind, nips them in the bud, 
and all these flourishing blossoms, all these fair prospects, come 
to nothing. Others again bring forth some kind of fruits of re- 
pentance, they are willing to suffer something for their sins, but 
it is after an imperfect manner ; they cannot be said to comply 
with the admonition of St. John Baptist, which is not only to 
bring forth fruits, but also " fruits worthy of penance ;" that is, 
to continue in the practice of such a penance, and of such satis- 
factions as have some proportion to the number and grievousness 
of their sins. 

But some may perhaps say, that our Saviour Christ has abun 
dantly satisfied for the sins of the whole world, and therefore 
there can be no need of our satisfactions.. It is true, dear Chris- 
tians, the satisfactions of Christ were infinitely more than suffi- 
cient to satisfy the divine justice for all the sins and offences of 
mankind ; yet they will avail you nothing unless they be applied 
to you, and they are chiefly applied to you by the holy sacraments, 
and particularly by the sacrament of penance ; as to a remission 
of those sins you have fallen into after baptism. Besides, it is 
the will of God that you do something on your part, that you 
join your sufferings and your satisfactions with those of your Sa- 
viour Christ's, which makes them acceptable. For this reason St. 
Paul tells us, (1 Cor. ix. 17.) " That he chastised his body;" 
and he again tells the Colossians, (chap. i. 24.) that he fulfilled 
in his body those things that were wanting to the passion of 
Christ ; that is, by punishing himself and suffering with Christ, 
he endeavored to partake of the sufferings, merits, and satisfac- 
tions of Christ ; and doubtless there is no more effectual means 
to satisfy the divine justice of your offences, than by offering up 
to God with all humility, the satisfactions of his divine Son, par- 



ON THE SACRAMENT OF PENANCB. 



527 



:icularly when they are offered up at the holy sacrifice of the 
mass. 

Let me, therefore, advise you never to be present at that holy 
sacrifice without joining your oblation with that of the priest, 
and with all the devotion and humility you are capable of, begging 
of God to accept in satisfaction for your sins, the merits and 
satisfactions of his only Son : this is the first and chief way of 
satisfying for your sins. 

Next, the satisfactory works of penance may be reduced to 
these three, prayer, fasting, and alms-deeds. Under prayer is 
included thinking or meditating, reading, or hearing of good 
books, instructing of others, and also being present at divine 
service, and those sermons and instructions which are given. And 
as all penitential and satisfactory works are supposed to include 
something that is more or less painful and troublesome to you, so 
you ought cheerfully and joyfully to undergo that difficulty, that 
trouble, that tediousness, which you perhaps find by experience 
in your morning and evening devotions, in spending Sundays and 
holidays well, and coming diligently to the service of God, and 
being present with devotion there ; in frequenting the sacraments, 
and the like. He that does not perform well these satisfactions 
which belong to prayer, the service of God, and the sacraments, 
it is much to be feared he is for little or no satisfaction, he is for 
doing no penance at all. 

Fasting is another means to satisfy for your sins ; it is what 
the holy scripture in many places recommends to you, as well as 
the example of Christ and his saints ; you can scarce read the 
life of any saint, but you will always find that they mortified 
themselves by fasting ; and can you who are sinners, think much 
to keep exactly and willingly those fasts, at least that are com- 
manded by the church? Under this of fasting, are likewise 
comprehended all those self-denials, and mortifications of the body 
and senses, as watching, kneeling, laboring, retirement, and 
whatsoever is troublesome and painful to you. Should you look 



528 



ON THE SACRAMENT OP PENANCB. 



upon the example of the saints, and think well upon your own 
sins, what shame and confusion would it be to reflect, that they 
had so many contrivances to mortify themselves, that they did 
so much for the love of God, and to obtain heaven, and you so 
little ! 

A third means of satisfying is by alms-deeds, according to 
every one's abilities and circumstances. Remember the widow's 
two mites, which were so acceptable to Almighty God. " Redeem 
thou thy sins with alms," said the prophet Daniel to Xebueha- 
donosor. (c. iv. 24.) " Water quencheth a flaming fire, (says 
Ecclesiasticus, c. iii. 33.) and alms resisteth sins." In fine, all 
these three ways of satisfying for your offences were recommended 
by the angel to Tobias, (c. xii. 8.) " Prayer is good with fasting 
and alms, more than to lay up treasures of gold." 

Besides these means already mentioned, you may and ought to 
endeavor to satisfy the divine justice for the sins you have com- 
mitted, by suffering with patience, with resignation, willingly and 
even joyfully, those crosses, those contradictions, these afflictions, 
whatsoever they are, that happen unto you by order of divine 
providence ; though they happen unto you against your will, yet 
by receiving them in this manner, you make them voluntary, and 
by offering them up to God they become a grateful sacrifice, and 
a powerful means to satisfy for your offences. 

Thus I have shewn you the necessity and obligation incumbent 
upon every one, to make it his serious endeavors, by works of 
penance to repair the injury done to the Divine Majesty by sin, 
and to satisfy as much as in you lies for your past offences. I 
have put you in mind, that the chief means is, by offering up to 
Almighty God the satisfactions of our Saviour Christ ; to join 
prayer, fasting, and alms-deeds ; to suffer patiently and willingly 
whatever crosses and afflictions happen to you by the divine 
appointment 

Be always mindful, that you must do worthy fruits of penance. 
The whole life of every Christian, how innocent soever he hai 



ON THE SACRAMENT OF EXTREME UNCTION. 529 



liyed, ought to be a contiDual practice of penance, (says tho 
Council of Trent.) it id in this that you must offer violence to 
yourselves. The kingdom of heaven, says our Saviour Christ, 
(Matt. xi. 12.) is to be taken by force, and they only obtain it 
who offer violence to themselves ; at least there is no other way 
but that of penance for sinners to be saved, and obtain the 
kingdom of eternal bliss. 



DISCOURSE 

ON EXTREME UNCTION. 

la any man sick among you, let him bring in the priests of the church, and let 
them pray over him, anointing him with oil in the name of the Lord : and the 
prayer of faith shall save the sick man, and the Lord shall raise him up ; and 
if he be in sins they shall be forgiven him. — St. James v. 14, 15. 

Although, dear Christians, the enemy of mankind, (the devil) 
always goes about like a roaring lion, seeking whom he may 
devour ; yet there is no time of our lives that he attacks us with 
greater vigor than when we are departing out of this world ; and 
the reason is, because he knows that then he hath but a short 
time to make his assaults upon us ; for his hopes being then at 
the last, he strives all he can against us. " The devil is come 
down unto you, (says St. John, Apoc. xiv. 12.) having great 
fvrath, knowing that he hath but a short time." Some he tempts 
to presumption, others to despair; some by too much love for 
friends and relations ; some think of nothing but of the riches 
and pleasures which they are going to leave ; others, through too 
much desire of life, will not hear of death, nor prepare themselves 
for it ; but his common temptation is to terrify sinners with frights 
and fears of their past sins. " They shall come fearful in thought 
of their sins, and their iniquities which are against them shall 
eonvince them," says the wise man. 
45 



530 ON THE SACRAMENT OF EXTREME UNCTION. 



Hence St. Cyril of Alexandria writeth : " What terror," saith 
he, "what trembling, \*hat a combat attends a soul going out of 
the body! since in that dreadful hour a multitude of wicked 
spirits will then be present to you, laying open and objecting to 
you all the sins you have committed in your life, either in thought, 
word, deed, or omission ?" 

St. John Climachus, a famous writer and worthy of credit, 
relates a remarkable example of this kind, of one Stephen, a 
hermit, who after he had lived a great part of his life in solitude, 
fasting, watching and praying, at last fell sick, and when he was 
at the point of death, the devil set upon him, and objected many 
things to him : sometimes he cried out (so that all who were 
present heard him ;) so it is indeed, I confess I did it : but I 
have fasted and prayed so many years for it ; other times he 
cried out, thou liest, I did not do it ; and again he said, it is so 
indeed, but I have shed tears for it ; yet notwithstanding, said 
he, there is need of mercy. This example ought to make you 
be wary in all your actions, and to fly sin, and all the occasions 
of sin ; since this holy man, who had lived near forty years a 
retired and holy life, was so hard put to it at the hour of his 
death. 

St. Hilarion, (whose perfections St. Hierom describes) when he 
came to die, was oppressed with such a fear and horror of death, 
that to encourage his soul, he said, (vide Vita Hilar.) " Go forth 
my soul, why dost thou fear ? thou hast now served the Lord 
almost these seventy years, and art thou afraid to die ?" 1 

Now, if the saints themselves have been thus terrified at the 
hour of death, what may sinners expect, who have committed 
numberless and grievous sins, and that perhaps lately too, and 
have done little or no satisfaction, and have but few good works 
for their comfort ? Upon this account our Saviour Christ was 
pleased to institute the sacrament of Extreme Unction, to help 
and defend us against the temptations of the devil, in that last 
aDd terrible hour For if Christ has instituted sacraments, that 



ON THE SACRAMENT OF EXTREME UNCTION, 531 



we might be helped aDd succored both in our entrance into the 
church, and our improvement and progress therein, it is not to be 
thought that God would be wanting to us in our going out of this 
world, especially since we never want more help and assistance 
than at the hour of our death. 

The Council of Trent speaking of this sacrament, tells us that 
all Christians ought to acknowledge the infinite goodness and 
mercy of Almighty God in the institution of this sacrament, by 
which he affords us such excellent means of procuring our salva- 
tion at every age, and in every state of life. At our birth, by 
baptism he confers upon us the life of grace : in a more advanced 
age he preserves and increases the same by the sacraments of 
confirmation and the holy eucharist; and, in fine, when we are 
at the point of quitting this world, by reason of the violence of 
some distemper, he has instituted the sacrament of extreme unc- 
tion to procure for us a happy passage out of this world into a 
better. We have need, dear Christians, in these our last moments, 
Upon which our eternal happiness or misery depends, of particular 
and powerful helps and graces ; and for this reason our Saviour 
Christ, out of pure love and compassion for us, instituted this 
sacrament, as I shall first prove to you in this discourse. Second* 
ly, I will lay before you the effects and necessity of it. And, 
thirdly, what care you ought to take in having speedy recourse 
to this sacrament in dangerous distempers, or such as put you in 
moral danger of death Lastly, I will shew you the principal 
dispositions you ought to have, in order to receive the effects and 
graces thersof 

Extreme Unction is a true and proper sacrament of the now 
law, instituted by Christ for those who are in danger of death by 
sickness, or other inward infirmities, to blot out the relics of their 
sins, remaining through negligence or forgetfulness after the 
former sacraments ; that thereby their souls may be strengthened 
against the temptations, and fierce assaults of the devil and death ; 
or else that they may recover their bodily health, if it be expe- 



532 ON THE SACRAMENT OF EXTREME UNCTION. 



dient to their salvation. It is called extreme unction, because it 
is only administered in extremity of sickness. 

To prove that this sacrament was instituted by Christ, there 
needs no other proof than the clear words of St. J ames : " If any 
man be sick among you, let him bring in the priests of the church, 
and let him pray over them, anointing him with oil, in the name 
of the Lord : and the prayer of faith shall save the sick man, 
and the Lord shall raise him up, and if he be in sins they shall 
be forgiven him." By such words, you see, the practice of the 
Catholic church is clearly proved, and extreme unction declared 
to be a sacrament ; that is, an outward sign ordained by Christ 
for our sanctification. The outward sign is the external anoint- 
ing with oil ; which declares the proper matter of this sacrament ; 
viz., oil of olives blest by a bishop : the form is the words uttered 
together with the unction, and is expressed by these words of the 
apostle ; " Let them pray over him, anointing him with oil 
which, inasmuch as they are joined together with the matter, do 
make this sacrament. And that this outward sign causeth grace, 
the words following do declare, where it says, that sins are re- 
mitted, which cannot be but by grace being received. And hence 
it follows, that Christ instituted this sacrament ; for the apostles 
nad no power to institute such signs, neither could St. James 
have promised remission of sins by it, if Christ had not instituted 
and commanded it. It is true Luther rejects this epistle of St. 
James, (Luth. Praef. ad Nov. Testam.) denying it to be canonical, 
and calling it an epistle of straw ; but the authority of the whole 
church has declared it to be canonical, and if the whole church 
be not sufficient for Luther, we will put Calvin into the balance 
against him, an author, at least of equal weight with him, who 
holds it for canonical. Calvin L. 3. Instit. 

As to the ministers of this sacrament, these words of St. J ames, 
rt Let him bring in the priests of the church," declare and deter- 
mine ; namely, such only as are actually promoted, in virtue of 
holy ordination unto episcopal or priestly function ; so that when- 



ON THE SACRAMENT OE EXTREME UNCTION. 533 



ever the scriptures in the New Testament, speaking of church 
ministers, use the word presbyter, or senior, it always means, saya 
St. Hierom, (Epis. 85. ad Evang.) one invested with priestly or 
episcopal dignity. Besides, the fathers in the council of Trent, 
and all Catholic writers, understand by the words presbyters of 
the church, such only as are priests truly ordained, whether they 
be bishops or mere priests. Neither could the apostles mean by 
priests of the church lay-elders, as some of our adversaries would 
have it, because they are not church ministers taken in a proper 
sense. 

And as to what Calvin and some of his followers assert, that 
the use of extreme unction was not designed for all ages, but 
only for the apostles* time, is absolutely false, and condemned by 
the council of Trent ; (Sess. 14. Doct. de Sacram. Extr. Unct.) 
for inasmuch as the apostle asserts absolutely, putting no limita- 
tion of time, " if any be sick among you," he plainly shews ex- 
treme unction to be of perpetual use to the Catholic church to 
the end of the world, which is essential to a sacrament of the 
new law : and we find it has been practised in all ages. St. 
Augustin, St. Chrysostom, Origen, and other fathers, expressly 
exhort, (St. Aug. in Serm. 215. — St. Chrys. L. 3. de Sacred. — 
Orig. Horn. 2. in Levit.) that the sick do carefully receive this 
sacrament ; and you will acknowledge they had great reason so 
to do, if you do but consider the admirable effects thereof. 

These effects partly regard the body, and partly the soul, as 
you may gather from these words of St. James, " The prayer of 
faith shall save the sick man, and the Lord will raise him up, and 
if he be in sin, his sins shall be forgiven him ;" that is to say, 
their prayers shall not be barren and without effect, if made with 
faith, and joined to this sacrament ; because this sacred unction 
will bestow upon the sick person the health of nis body, if Al- 
mighty God sees it more expedient and conducive to the salvation 
of his soul, as both the council of Florence and Trent declares 
And I have sometimes seen sick persons given over by the physi- 
45* 



534 ON THE SACRAMENT OF EXTREME UNCTION* 



cians, who were so persuaded of the efficacy of this sacrameO, 
even for the restoring of corporal health, that they preferred it 
to the best remedies prescribed by the most experienced physi- 
cians ; and this sovereign antidote, both of body and soul„ received 
by them with faith and confidence, restored them to their health ; 
inasmuch, that it may be said of this sacrament alone, that sa 
others only tend to the healing or strengthening of the soul, this, 
besides that effect, joins also the restoring of the health of the 
body impaired by sickness : it is for this reason, that this sacra- 
ment is called by the church in her councils, and by the holy 
fathers in their writings, Medicina Corporis et Animw ; that is 
to say, a remedy both for body and soul : and as natural remedies 
only receive their force and virtue from the nature which God 
nas given to different plants and minerals, so this sovereign 
remedy receives also its force and efficacy from the blood and 
merits of Jesus Christ. 

Now as to the effects which this sacrament produces in the 
soul, there are three or four principal ones. The first is the 
remission of sin ; for although this sacrament is not principally 
instituted to confer the first grace, but only the increase of it, 
nevertheless if the sick person should be oppressed by any sin, 
even a mortal one, which he has through an innocent ignorance 
not confessed, it would be effaced by virtue of this sacrament, 
according to that of St. James, " If he be in sins, they shall be 
forgiven him." You must here observe the apostle says, " If he 
be in sin," because he supposes the sick person has already re- 
ceived the sacrament of penance, and that thereby his sins have 
been remitted. But if he has not rightly accomplished confession, 
and knows it not, or if by human frailty he has committed a 
mortal sin after his confession, and is ignorant of it, that is to 
say, all our hidden or unknown sins whether mortal or venial, 
will be remitted by this sacrament. 

The second effect is, that this sacrament destroys the woful 
"emains or relics of sin. This appears from the council of Trent, 



ON THE SACRAMENT OF EXTREME UNCTION. 5J5 



(Sess. 14. c. 1.) and from the words which are made use of in 
the form of this sacrament, which are as follows : " Through this 
holy unction, and by his own most tender mercy, may the Lord 
pardon thee whatever sins thou hast committed by thy sight;" 
and so of the other senses. But that you may comprehend what 
I mean by the relics of sin, I call it a certain weakness and 
spiritual languishing, which remains, and is the consequence of 
evil habits, contracted by the frequent acts of sin, which gives 
us a certain bent, and inclines our perverse wills to fall back 
again into sin. Some divines understand by the remains or relics 
of sins, all sins both mortal and venial of which you have not 
received the remission, and into which you have fallen after 
having received the sacrament of penance and communion ; which 
may happen two ways, viz.: If any one, for example, after having 
confessed and communicated, shall have fallen into a mortal sin, 
which he should not remember, and not *cafessing should not 
obtain the remission of it ; or if he had received the sacrament 
of penance and the eucharist, without due disposition : these are 
the remains which are effaced by the sacrament of extreme 
unction : and therefore in administering of this sacrament, we 
anoint the exterior senses, which are as the doors by which sins 
enter, to teach you that by this anointing you are purged and 
cleansed from all your sins ; and for this reason the priest ad- 
ministering this sacrament, exhorts the sick person to excite in 
himself a hearty sorrow and contrition at the time when he 
anoints him. 

Again : by the remains of sin is to be understood a certain 
perplexing interior grief, apprehension and anguish which is 
caused by the remembrance of your sins, and puts you in a con- 
cern and trouble, seeing yourselves ready to be presented before 
a terrible judge : your past sins will then appear more heinous 
than when you committed them ; but the virtue of this sacrament 
is very effectual to remove the troubles and afflictions with which 
the soul of a dying person is often agitated ; it will strengthep 



536 ON THE SACRAMENT OF EXTREME UNCTION. 



and support her against the violent and continual attacks of hei 
spiritual enemies ; so that this reason alone, if there were no 
other, would oblige persons in danger of death by sickness, to 
have recourse to this divine remedy. 

The third effect of this sacrament is, that it gives grace to the 
sick person to make a good use of all his pains and sufferings 
during his sickness, and disposes him to resign and give himself 
entirely up to the will of Almighty God, either for death or for 
Life. 

The last and principal effect of this sacrament, and for which 
it was chiefly instituted by our Saviour Christ, is to give us 
strength to surmount the assaults of the devil, which are much 
more violent and dangerous in these our last moments, than in 
any other part of our lives : for he sees the time approaches 
when he must either gain or lose his prey ; he doubles his ef- 
forts, and makes use of all his art, to draw a poor soul into his 
snares : add to this, the power and number of these dreadful ene- 
mies, and the weakness and incapacity of resisting in the person 
attacked, never less capable of resisting than when his sickness 
and pains have weakened him more and more every day. And 
if your bodies, dear Christians, even in the time of health, are a 
clog upon the faculties of the soul, what do you think the poor 
soul can do at the point of her separation ? Experience suffi- 
ciently teaches you, that the time of sickness is the most im- 
proper for spiritual exercises ; and if that be so, what must you 
say of the last sickness ? Frame to yourselves a sick man tor- 
mented with pains, which give him no rest, surrounded by his 
enemies, who seeing there is no time to be lost, never stir from 
his pillow, but continue to assault him with the most violent at- 
tacks. What can a sick man do in the midst of so many ene- 
mies, who have sworn his ruin; strong and cunning when he is 
weakened both in body and mind, by the force of his sickness? 
What will he answer for the sins they shall reproach him with ? 
How will he reject their evil suggestions ? What fright will he 



ON THE SACRAMENT OF EXTREME UNCTION. 537 



be in at the sight of those horrid spectators, who will endeavor 
fco make him believe there is no hope of heaven for him ? If the 
greatest saints found themselves so surprised at this terrible com- 
bat, what must we think of a sinner, if God, out of his goodness, 
does not succor him ? But by what means is this to be done ? 
By means, dear Christians, of this sacrament, which strengthens 
us, encourages us, and furnishes us with arms to conquer our 
enemies. 

From what I have said concerning the effects of this sacrament, 
you may easily see how necessary it is, and what care you ought 
to take, not to fail to procure it for yourselves and others in the 
time of sickness, since it may easily happen that a person may 
be saved by means of this sacrament, who otherwise would infal- 
libly be lost without it : for the very nature and institution of ic 
is, to supply in your last moments what has been wanting in the 
use of the other sacraments ; it is for this reason the council of 
Trent calls it, " a perfection of penance :" whence it is easy to 
conclude, that this sacrament ought not to be neglected, since it 
is not only very profitable, but even very necessary to a great 
many persons. 

It is a great abuse, and a very dangerous error, invented by 
the devil's malice to hinder you from overcoming his assaults in 
this combat of your lives, to believe that those who receive this 
sacrament will infallibly then die, and that after it there is no 
hope of life remaining. This gross error is an effect of the devil's 
hatred towards you, by which he makes it his endeavor to deprive 
you of the helps and means left you for avoiding his snares, and 
surmounting his temptations at your death. Another great 
reason why this sacrament is neglected and deferred when persons 
are in danger of death, is, for fear of frightening them : as if a 
person ought to be afraid to receive a remedy which may and will 
restore his health if it be profitable and conducing to his salva- 
tion. If then you have the least faith in the word of God, if 
you have the least love for your parents, children, friends, an J 



538 ON THE SACRAMENT OF EXTREME UNCTIOK. 



relations, you ought to be so far from hindering their receiving 
this sacrament, that you ought to procure it for them. But per- 
haps you will ask me how it comes to pass, that so few persona 
recover after having received this sacrament? I answer this 
objection with Cardinal Bellarmine, who gives two reasons for it. 
The first is, that sick persons, commonly speaking, defer so long 
the receiving this sacrament, that they seem to tempt God, and 
as it were oblige him to work a miracle ; being the strength of 
the sick person is quite spent. The second reason is, because 
death is oftentimes more advantageous to the sick person than 
health would be. I add a third reason, that several sick persons 
receive this sacrament with very little attention, and scarce any 
devotion ; but more particularly, because they have not a suffi- 
cient faith in the power and efficacy of this sacrament ; relying 
much more on the force of natural remedies than this. 

After having shewed you the necessity and efficacy of this 
sacrament, I hope there is none here present who would now 
neglect to renew it, when in moral danger of death. What 
therefore remains, is to set before you the dispositions you ought 
to have, to receive the graces annexed to this sacrament, and to 
receive it in such a manner as not to deprive yourselves, by your 
own faults, of those helps and advantages which are gained by 
means of it. 

The first disposition, and as it were the principal one, is to be 
in the state of grace, because it is one of those sacraments which 
are instituted for the increase of the life of grace, and consequent- 
ly, which presupposes the state of grace ; for this reason the sick 
person ought first to make his confession ; but if he be not in a 
condition so to do, he ought at least to excite in his soul a sorrow 
and hearty repentance of all his sins, joining his prayers with 
those present, in saying the Confiteor, to excite in himself the 
sentiments of compunction and a true sorrow. 

The second disposition is, a lively faith in the force and efficacy 
of this sacrament, representing to himself the most wonderful 



ON THE SACRAMENT OF EXTREME UNCTVON. 53J 



effects of it, which I have reckoned up, confiding in the divim* 
goodness to be made partaker of them : and thus prayer made 
with faith, joined to this sacrament, will bring relief to the sick 
person. 

The third disposition is, to receive the sacrament with sent? 
ments of piety and devotion, by making acts of faith, of love, ol 
confidence, of acceptance of his sickness, of resignation to the 
divine will, repeating often these acts, and making them proceed 
more from the heart than from the lips, and letting this be his 
employment, even under the greatest anguish of his distemper. 
Let him also remember, at the anointing of every sense, to beg 
pardon of Almighty God for the sins committed by a bad use of 
them. 

The fourth and last disposition is, to have a particular devotion 
to our Saviour Jesus Christ, agonizing for our salvation in the 
garden of Gethsemane, putting ourselves in the same holy dis- 
positions with him, and like him offering to God the Fatter, 
our bodies, our souls, and our lives, in a spirit of sacrifice ; giving 
him thanks through the merits of his beloved Son, for all the 
graces and favors we have received from his divine bounty, during 
the whole course of our lives. We must also, at that time, in a 
more particular manner beg the prayers and intercession of the 
blessed Virgin Mary, of our patrons, our angel-guardian, and the 
saints to whom we have a particular devotion. Eemember then, 
I beseech you, these dispositions, and neglect not to apply so 
sovereign and effectual a remedy whensoever you shall be attacked 
by any dangerous sickness. Parents, procure this sacrament for 
your children ; and children, procure it for your parents ; friends 
and relations, for one another ; masters of families, for your ser- 
vants ; and do not deprive them of so powerful a help in their 
greatest need. 

! dear Christians, ought we not a thousand times to blesa 
Almighty God, in that he has been pleased to institute this sacra- 
ment, this powerful remedy ? Ought we not to beg of those who 



640 



ON THE SACRAMENT OF HOLY ORDERS. 



shall be near us in our last sickness, not to delay procuring ua 
this sacrament to the last extremity ? Letting them know, that 
you are well persuaded the worthy receiving of this sacrament 
cannot but be very advantageous for both body and soul, and 
that the best proof they can give us in our sickness of a true and 
sincere friendship, is to procure this sacrament for us betimes, 
and whilst we are in our senses, that we may be able to enter 
into those dispositions I have here mentioned, and to make us 
partake of those graces which cannot fail of bringing us to eternal 
happiness. 



DISCOURSE 

ON THIS SACRAMENT OF HOLY ORDERS 

Neglect not the grace that is in thee, which was given thee by prophecy, with 
imposition of the hands of the priesthood. — 1 Tim. iv. 14. 

As Christ, dear Christians, has founded a church here upor 
earth, it is not to be doubted, but that he has ordained and insti* 
tuted rulers, to keep and govern this his church in discipline, and 
to preserve it in unity. This is what St. Paul assures us of in 
his epistle to the Ephesians, (ch. iv. 11.) where he tells us, that 
Christ has given to his church, (not every man, but) certain men, 
to be apostles, pastors, and preachers, who being, as it were, his 
ambassadors, should instruct and edify his church, and keep his 
people in unity and faith. And as the sacraments are necessary 
for man's salvation, so it is necessary for certain men to be or- 
dained, and authorized by God, to administer them faithfully for 
man's salvation. 

We find by the holy scriptures, that there have been always 
temples and holy places, wherein God appointed priests, that they 
might teach and instruct the people, and offer sacrifice : where- 
fore, $od said to Aaron, (Exod. xxix. 1.) " And thou shalt also 



ON THE SACRAMENT OF HOLY ORDERS. 



641 



do this, that they may be consecrated to me in priesthood who 
may teach my people, and offer sacrifice for them. From henco 
we may learn, that no man ought to usurp, or take upon him to 
administer, that which pertains to the church of Christ, without 
sufficient commission from him ; and more especially since Christ 
has been pleased to institute and ordain the sacrament of holy 
orders, wherein grace or spiritual power is given to certain Chris- 
tian men, (by the outward sign of imposition of the bishop's 
hands upon them,) to exercise effectually the public administra- 
tion of the church, whereby whatsoever they do in the church, 
according to the institution of Christ and his church, is ratified, 
and accepted of by Almighty God. 

What therefore I propose in this discourse is, first, to prove t« 
vou in short, from scripture, councils, and fathers, that holy or- 
ders is a true and proper sacrament instituted by Christ. Second 
y, I will show you the effects of it, and the power given thereby 
Thirdly, the different degrees of orders, and the office of each 
degree. And lastly, the honor, respect and obedience, the laity 
ought to have for the bishops and priests of God's church. 

The greatest part of our adversaries, dear Christians, deny holy 
orders to be a sacrament ; in order, therefore, to prove the con- 
trary, we must first consider, what a sacrament in general is, viz,, 
" An outward or visible sign of invisible grace, instituted by 
Christ our Lord, by which grace is given to him who worthily 
receives it." Now it is certain that holy orders is a visible sign 
of invisible grace, and that by divine institution, which alone can 
annex the gift of grace to any outward rite, or ceremony. 

The outward and visible sign is found in the imposition of the 
bishop's hands, and prayer ; for we read in the Acts of the Apos- 
tles, that the seven deacons were ordained in this manner, " the 
apostles praying laid their hands upon them." St. Paul and St. 
Barnabas were ordained after this manner, as we read in the 
thirteenth chapter of the Acts. 

The invisible grace conferred by this imposition of hands is 
46 



542 



ON THE SACRAMENT 0F HOLT ORDERS. 



attested by St. Paul, (1 Tiio. iv. 14.) "Neglect not the gr&cs 
that is in thee, which was given thee by prophecy with imposition 
of the hands of the priesthood." And in his second epistle to 
Timothy, (ca. i 6.) " I admonish thee, that thou stir up the grace 
of God, which is in thee by the imposition, of my hands. 

The general council of Chalcedon, which was held in the year 
of our Lord 451, expressly says, (Act. xv. ap. 2.) that the grace 
of the Holy Ghost is conferred in ordination by imposition of 
the bishop's hands. 

The general council of Florence also declares holy orders to 
be a sacrament, and even calls it the sixth : this council both 
Grecians and Latins approve of. In fine, all the councils of the 
church have always acknowledged and looked upon holy orders 
to be a true and proper sacrament. 

Let us now see what the ancient fathers and docters of the 
church say to this point. 

Dionysius, who lived in the second age affirms, (5 Eccles. Hier 
arch, de ritu Ord.) that by holy orders grace is given to him whe 
is ordained. 

St. Cyprian, who lived in the third age, asserts (De operibus 
Oardinalibus) the same doctrine. 

St. Ambrose, who lived in the fourth age, says, (L. de dignitat. 
Sacerd. c. 5.) that " Man imposeth his hands, but God conferreth 
the grace." 

And St. Chrysostom, who lived in the same age, says, (S. 
Ohrysost. de Sacerd.) that " priesthood is finished on earth, but 
ought to be referred into the number and order of celestial 
things." 

In the fifth age, Theodoret teaches, (In 1 Tim. v.) that " the 
grace of the Holy Ghost is given in ordination." 

I should never have done, were I to cite all the holy fathers 
upon this head : let it then suffice to hear what the great St. 
Augustin says upon this subject, in his second book against the 
epistle of Parmenian, proving that the sacrament of order can* 



ON THE SACRAMENT OP HOLT ORDERS. 



643 



not be lost, because baptism cannot : (I. 2. cont. Parm. & L. 3 
de Bapt. c. 1.) " Let them explain, " says he, " how the sacrament 
of the baptised cannot be lost, and the sacrament of one ordained 
can : for if both of them are sacraments, of which no body doubts, 
(says he,) why cannot that be lost if this may be ?" Here you 
see he calls orders a sacrament : he shews it to be a proper and 
true one, by comparing it with baptism ; he assures us that no 
one doubted the truth of it ; and if St. Augustin may be credit- 
ed, not only all the writers of his time, but also all the faithful 
did believe the same. 

Now as to the effects of this sacrament: the proper and pecu- 
liar effect is to give grace to exercise worthily the ecclesiastical 
functions ; by which a man is qualified for the due discharge of 
his duty, and for the administering of the sacraments, even as by 
the grace of baptism every one is made fit to receive the other 
lacraments. There is also besides grace, another effect which is 
called a character, that is to say, a kind of spiritual mark, or seal 
in the soul, which always remains in it ; and this is conferred by 
baptism, confirmation, and order, of which St. Paul seems to 
Bpeak in his second epistle to the Corinthians, (c. i. 22.) where 
he says, that " God has sealed us." So that he who has once had 
the honor of being made a priest, can never be so degraded as to 
lose his character, and become a layman again. 

From what has been already said, you may easily see, that the 
authority and power of the evangelical priesthood, far excels thai 
of the law of nature, or the Levitical priesthood ; for the evan- 
gelical priesthood is derived from Christ our Lord, who was a 
priest, according to the order of Melchisedech ; and Christ having 
in himself the supreme power of giving grace, and forgiving sins, 
has left this power to his church, not boundless, as he himself 
had it, but limited to the use of the sacraments. This power, 
tot only of remitting sins, but also of consecrating and offering 
the true and real body and blood of our Lord, so far excels all 
human reason and understanding, that there is nothing in this 



544 



ON THE SACRAMENT OF HOLY ORDERS. 



world which can be compared to it : and this is what we eall ths 
power of order. But besides they have also a power of jurisdic 
tion over the mystical body of Christ, for the government of the 
faithful, to direct and lead them to eternal happiness. Our Saviour 
was sent by his eternal Father, and the apostles were sent by him : 
"As the Father hath sent me, T also send you," (John xx. 21.) 
said Christ to his apostles ; whereby he gave them his power, and 
established that ecclesiastical authority, which was by succession 
to continue always in his ministers, even to the end of the world. 
(Matt, xxviii. 20.) " For this cause, (says St. Paul to Titus, i. 5.) 
I left thee in Crete, that thou shouldst set in order the things 
that are wanting, and shouldst ordain priests in every city, as I 
also appointed thee." 

Thus without interruption, from age to age, has the power and 
authority which Christ committed to his church, been transmitted 
through succeeding generations ; thus have been, and are continued 
priests, to administer lawfully God's sacraments to the faithful, 
and to govern them in what appertains to God and their souls, 
to offer gifts and sacrifices for sins, &c. " And therefore he ought 
as for the people, so also for himself, to offer for sins." (Heb. v. 3.) 
Thus comes it, that " we have an altar, whereof they have no 
power to eat who serve the tabernacle." (Heb. xiii. 10.) Thus 
we have a priesthood not derived from the law of Moses, but from 
Christ our Lord ; who came to abolish the old law, the old sacri- 
fices, and give us the new law, the law of grace rf and not of 
servitude; and so vouchsafed to institute in his church a new 
priesthood, a new sacrifice of his body and blood ; which only 
such priests have power to offer, as are ordained according to the 
rites of the Catholic church; which visible sacrifice, as the 
reformed ministers reject both in and by their ordination and 
practice, they should quit all claim to the priesthood instituted 
by Christ; for the proper office of priests is to offer sacrifice, so 
that there ^an be no priests, where there is no power to offisr 
sacrifice. 



ON THE SACRAMENT OF HOLY ORDERS. 



545 



Nor must any one take this honor to himself, but only he who 
18 called by God. (Heb. v. 4.) And he is said to be called of 
God, who is called by the lawful ministers of God's church. The 
church examines first the purity of their intention, and the suffi 
ciency of their virtue and learning, before she chooses them : and 
then she consecrates them with all the solemnity of those religious 
rites, which are called the sacrament of order, or sacred ordination. 
And since priesthood is so holy, and the ministry or function so 
divine, therefore that the exercise of it might be performed more 
worthily, and with greater veneration, it was convenient that in 
the regular disposition of the church, there should be many dif- 
ferent orders of ministers, distributed in such a manner, that all 
who by the clerical tonsure are marked for this design, might 
ascend by these lesser orders, viz., Porter, or door-keeDer, Lector, 
or reader, Exorcist and Acolyth. From these minor orders they 
are promoted to the greater; as that of Sub-deacon, who is the 
first of those that are called holy; then a Deacon, and lastly, ot 
Priest. The holy scriptures not only make express mention of 
priests, but also of deacons; (Tim. iii.) and though it makes n« 
mention of the order of sub-deacons, nor any of the four lesser 
orders, yet from the first beginning of the church, their names 
were known to be in use, though not in equal rank; the sub-dea- 
con is reckoned among the great orders, by the fathers and holy 
councils; in which we also read frequently of the lesser. 

The first order is porter, or door-keeper, whose office is to keep 
the keys of the church, sacristy, and treasury.* 

The second is lector, or reader, whose office is to recite aloud 
the lessons in the divine office, and formerly to instruct the faithful 
in the first rudiments of the Christian religion.! 

The th'xd is that of exorcist, whose function is to read the 

♦ Of this order see Cone. Tolet. C. 6. & Trid. Sess. 23. de Reform. & S. kid 
U de Ecci C. 14. & Baron. Annal. Eccl. An. 34. X. 287. 

t Of this order see S. Cvpr. Epis. 33. & Tertui. de Praiacript. C. 61. k Batch. 
Annal. Eccl. Anno. 34. N. 287. 

46* 



546 



ON THE SACRAMENT OF HOLY ORDEaa 



exorcisms and prayers of the ckurch over those who are pos* 
sessed with unclean spirits. Of this order see the authors above 

cited. 

The fourth degree is that of acolyth, and is the last of those 
that are called lesser ; whose office is to serve at Mass. light the 
candles in the church, prepare the wine and water, and attend 
the greater ministers in the time of sacrifice.* All these lesser 
orders are conferred by receiving from the bishop the instruments 
or books belonging to their respective offices, and by solemn 
prayer prescribed in the pontifical. 

The first of the three greater, which are called holy or sacred, 
is the order of sub-deacon, whose office is to serve the deacon at 
the altar; he prepares the linen, the chalice and paten, the bread 
and wine; he reads the epistle, and gives water to the bishop or 
priest, when they wash their hands for the sacrifice. The bishop, 
before he ordains him, declares, that none are to be received into 
this order, who do not resolve to receive and observe the law of 
perpetual continency. He is also obliged to the canonical hours 
of the church office. 

The second is the order of deacon, which is conferred upon him 
by the imposition of the bishop's hands, and by delivering to him 
the book of the gospels. His office is to assist the bishop or priest 
in the sacrifice of the Mass; and in the absence of the priest la 
may explain the gospel, and baptize, &c. 

The third and highest of all sacred orders is that of priest 
whose office is chiefly to offer up to God the sacrifice of the 31a>s, 
for the living and the dead, and to administer all the sacraments, 
except confirmation and holy orders ; and also to remit sins, and 
to assist the bishop in governing and preaching by commission 
from him. These are the proper functions of the priestly order, 
which though it be only one, yet it has different degrees of dignity 
and power: first the priests, secondly the bishops, and thirdly 
the pope. 

• Of this order see S. Cjpr. Epist. o5. & Baron. Annal. Eccl. An. 78. >\ 80. 



ON THE SACRAMENT OF HOLY ORDERS. 



541 



From hence we may gather what honor, reverence, and obe- 
dience, are due to the bishops and priests of the church. For as 
they are ordained by God to be the judges over his people, in 
duch things as appertain to the salvation of their souls, and also 
to be their govenors and rulers in all that regards religion, and 
likewise to be their ghostly and spiritual fathers : and seeing at 
the same time how much Almighty God has honored them, in 
giving them a dignity and power in tbeir consecration above all 
other creatures; power, I say, even over the natural body of 
Christ, to consecrate, offer, and distribute it to the faithful ; and v , 
a power over his mystical body the church, to remit or retain 
sins, to administer the sacraments, and do the sacred functions 
of the character imprinted in them : a power so much more ex- 
cellent, eminent, and higher than other dignities, as the spirit 
surpasses the body, and heaven the earth. St. Paul says, (Heb. 
vii. 7.) that it is certain, that he who has a right to give hi? 
benediction to another, is more noble and higher than he to 
whom the benediction is given. Now, priests give their bene- 
diction to princes, kings, and emperors; their dignity, therefore, 
considered in its spiritual capacity, is greater. It is therefore, a 
precept incumbent upon all the faithful, both men and women, 
of what state and condition soever, to love, reverence, and obey 
the ministers or priests of God's church, in such a manner, as 
the nature and dignity of their office require ; for St. Paul says, 
(1 Tim. v. 17.) that those who execute the office of priests, and 
govern the people, are worthy of double honor. And again, in 
his first epistle to the Thessalonians, v. 12, 13, he teaches us, 
saying, "We beseech you, brethren, to know them who labor 
among you, and are over you in the Lord, that you esteem them 
more abundantly in charity for their work's sake.'' By this ex- 
hortation of St. Paul, every one may see what nunor and respect 
we ought to have for the ministers of God's church, and that not 
merely upon account of their virtue or learning, which alone is 
sufficient to make any man be esteemed and valued; but we 



548 



OX THE SACEAMBSTt OF HOLY ORDEBS. 



ought to love them, and respect them chiefly upon account of 
their character and labor, as being the instrumental cause of cur 
spiritual life ; for by them we are made Christians, and received 
into the church : by them we are delivered from our sins, and 
reinstated into the grace and favor of Almighty God : by thorn 
we receive his blessings, and are nourished and fed. not only with 
the spiritual food of God's word, but also with the heavenly food 
of Christ's most precious body and blood in the blessed sacrament 
of the eucharist ; and by them we offer to God the dreadful sacri- 
fice ; in fine, by them the sacraments are administered, and the 
empyreal heaven is opened to us. TTe ought, therefore, to have 
them in reverence, (according to the admonition of St. Paul.) 
u as of the ministers of Christ, and the dispensers of the mysteries 
of God." (1 Cor. iv. 1.) Remembering that he who heareth 
and obeyeth them heareth and obeyeth God ; and he who diso- 
beys them, disobeys God. (Luke x.) for the love and reverence 
which is given to God's ministers is given to God, and the con- 
tempt of them is the contempt of God. This is what God himself 
declared to Samuel, (whom the people of Israel refused to have 
to rule over them.) in these words, u They have not only con- 
temned and rejected thee, but me also/' (1 Reg. viii.) So that 
generally the honor or contempt which is shewed towards God's 
ministers redounds to God himself; as appears by the punishment 
of the contempt which the Jews shewed to Moses. (Xum. x£L) 
which Almighty God looked upon as done to himself. We must 
not, therefore, neglect and despise them who are the judges of 
the consciences even of kings : them whom the prophet Malaehi 
calls the " angels of our Lord;" (Mai. ii. 7.) them who are the 
judges of God's people, ambassadors of his Divine Majesty, me- 
diators between God and men. We respect ambassadors, even 
those of barbarous and infidel kings ; with how much more reason 
then should we respect those whom the King of Kings doth send 
to us? 

Again, besides the love, reverence, and respect, which we owe 



ON THE SACRAMENT OF HOLY ORDERS. 54b 

to the bishops and priests of God's church, we must also be 
obedient to them, in all that appertains to our eternal salvation, 
and the government of the church; for to them our blessed 
Saviour has committed the keys of his kingdom, by which they 
have a power and jurisdiction over all Christians for the conser- 
vation and increase of virtue, and good of the church; and tlm 
power all Christians ought to obey under pain of mortal sin ; 
since this power comes from God; so that he who disobeys fchia 
power, disobeys God, (says St. Paul to the Romans, c. xiii.) We 
must, therefore, be careful how we despise and contemn the au- 
thority of the ministers of the church, since St. Paul exhorts all 
men to be obedient to their spiritual rulers : " Obey your prelates, 
(says he,) and be subject to them, for they watch over you, as 
being to render an account of your souls." 

Besides, we must not only honor them, love them, and obey 
them, but we must also succor and relieve them in their corporal 
necessities, and that with a free heart and good will ; for as St. 
Paul says, (1 Cor. ix. 7.) " Who serveth as a soldier at any time, 
at his own charges ? Who planteth a vineyard, and eateth not 
of the fruit thereof? Who feedeth a flock, and eateth not of the 
milk of the flock ?" And again in another place he says, (Rom 
xv. 27.) "If the gentiles have- been made partakers of theii 
spiritual things, they ought also in carnal things to minister to 
them." 

Is it not astonishing to see the different behavior of Christiana 
now-a-days to the ministers of Christ, to what it was formerly? 
In former ages we read of princes, kings, and emperors, falling 
down at their feet, with the most profound reverence and respect, 
We read that St. Francis had so great a respect for priests, (See 
Bonav. in ejus vit.) that he was used to say, that if he should 
meet an angel and a priest together, he would honor the priest 
in preference to the angel. We read al«o that St. Antony, the 
great patriarch of so many thousand hermits, had such a venera* 
tion and respect for priests, that if he met one, he fell upon his 



550 



ON THE SACRAMENT OP HOLY ORDERS. 



*nees, and rose not up till he had received his benediction. We 
also read, that the emperor Constantine the Great had so great a 
respect for bishops and priests, that he would not sit down in the 
Council of Nice, till after all the bishops, and even then only 
upon a seat below them all, and with their approbation. 

Behold, dear Christians, how much the bishops and priests 
were respected in those days, but now, alas ! things are come to 
that pass, that they are slighted and contemned, and looked upon 
as menial servants ; nay, they are frequently made the sport and 
ridicule of the company, and their conduct upon all occasions 
censured ; and what is still worse, if they hear of any of their 
failings and imperfections, they are sure to publish them ; whereas 
we ought to imitate the example of Constantine the Great, who, 
as Theodoret relates, when he was present at the Council of Nice, 
many libels were brought to him, filled with the ill behavior and 
vices of some priests, he would not read them, but commanded 
them to be publicly burnt, saying, that it was a wicked thing to 
publish the vices of those whom God had constituted to be our 
judges and rulers : it is also related of him, that he should say, 
that if he saw a priest commit adultery, he would cover him with 
his cloak, for fear any one should see him. This sentiment of 
his is comformable to that of St. Hierom, who thus writes, " Far 
be it from us, says he, that we ever speak amiss of those who suc- 
ceed in the ministry of Christ." 

To conclude — Consider well on what I have here said con- 
cerning the exalted dignity of priesthood, and your duty to 
them ; which I speak not for their glory or honor ; no, nothing 
less ; for their exalted state ought to be a motive of humiliation 
to them, knowing their own unworthiness, and the great charge 
they have upon their hands, and the strict account they must one 
day give of their ministry : I say, I speak not this for their honor, 
but for your advantage ; to the end that you may never be so 
unfortunate as to fall under the heavy displeasure of Almighty 
God, by your disobedience and irreverent behavior to his minis- 



ON THE SACRAMENT OF MATRIMONY. 



551 



ters; and that you may obtain his blessing, like obedient and 
dutiful children, whom he will at the last day reward with the 
fruition of his glory in the kingdom of heaven. 



DISCOURSE ON MATRIMONY. 

Marriage honorable in all, and the bed undeflled. — Heb. riii. 4. 

You must not, dear Christians, imagine from these words of 
St. Paul, that marriage is honorable amongst all sorts of men, as 
our adversaries would have it; for if so the marriage of a brother 
with a sister would be honorable; and that of those who have 
towed continence to whom the same apostle says it is damnable. 
(1 Tim. 5.) So that the true meaning of the apostle is, that 
marriage is honorable in all things ; that is, in all its parts and 
circumstances. It is honorable in the intention, when the inten- 
tion is right, and according to the true end of marriage. It is 
honorable in the celebration of it ; and, in fine, it is honorable in 
the effects. 

Of this great sacrament five things seem to me proper to be 
explained. First — What matrimony is, and by whom it was in- 
stituted. Secondly — Whether it be a sacrament and causes 
grace. Thirdly — What are the effects of it. Fourthly — What 
are the obligations and dispositions of those who are about to 
enter upon the state of matrimony. And lastly — What are the 
obligations of those who are already married. These shall make 
up the subject of this discourse. 

Marriage is a contract actually made by mutual consent of one 
man and one woman ; that is, between two lawful persons, who 
give and take one another for husband and wife, till death parts 
them. 

It was first instituted by God himself between our first parents, 
Adam and Eve, in the earthly paradise, and had God's blessing 
upon it as the only approved means for the lawful propagation 



5i>2 ON THE SACRAMENT OF MATRIMONY. 

of mankind ; this we find in the first chapter of Genesis, (v. 28.) 
where we read, that God blessed them, and said, Increase and 
multiply. This institution was afterwards confirmed by our Sa- 
viour Christ, as we read in the 19th chapter of St. Matthew, 
where Christ says, (v. 6.) " What therefore God hath joined to- 
gether, let no man put asunder." And then it was our blessed 
Saviour raised it to a new dignity, by making it a sacrament of 
the new law, and so to give grace to those who worthily receive it. 

But this is what our adversaries will not allow, for they deny 
that matrimony is a sacrament, though St. Paul expressly calls 
it so in his epistles to the Ephesians, (c. v. 31.) where, speaking 
of matrimony, he says, " And they shall be two in one flesh :" 
this is a great sacrament, or mystery, as the Protestants trans- 
late it ; which words are (according to what the church and fa- 
thers teach,) to be understood of a sacrament, properly speaking 
Thus Tertullian, St. Augustin, and St. Ambrose understood them.* 
Now it is certain, that all the sacraments of the new law confei 
grace. Again, the words following, " but I say in Christ, and in 
his church," do signify that matrimony represents the union Oi 
Christ with his church, which union consists in grace and chari 
ty ; so that it evidently shews, that there is grace and mutua. 
charity conferred upon the married couple, towards each other ; 
whereby matrimony is truly a sign of mysterious representation 
of the indissoluble union of Christ and his church. 

Besides, it has always been looked upon and acknowledged as 
a sacrament in the Catholic church, and has all the requisites of 
a sacrament. The outward sign are the words or tokens, ex- 
pressing the mutual consent of the parties : the inward grace is 
the holy union of their hearts in perfect love. For it cannot be 
imagined, that Christ would confine marriage to one person as 
he does, (Matt. xix. 6.) and that for life, without such an allow- 
ance of grace as might make the burthen supportable. This 

* Tertul. L. de Monog. S. Aug. de Nup. & Concup. c. 10. & 12. St Amb. in 

Eplst. ad Eph. 



ON THE SACRAMENT OF MATRIMONY. 



553 



doctrine has always been believed, and taught by the fathers and 
councils of the church. 

St. Irenaeus, (L. 1. c. 1.) who lived about fifteen hundred years 
ago, calls matrimony a sacrament. " By all means, says he, they 
ought to meditate on the sacrament of marriage." 

St. Cyril, (c. 2. in Joan. 52.) who lived upwards of fourteen 
hundred years ago, teaches, " That Christ sanctified wedlock, and 
gave grace to marriage." 

St. Ambrose, (in c. 5. de Ephes. ver. 32. & 1. 1. de Abrah. c. 
7 .) who lived above thirteen hundred years ago, says, " That 
there is a great sacrament, or mystery, in the unity of man and 
wife," 

St. Augustin, (Tract. 9. in Joan.) who lived above thirteen 
hundred years since, says, " That which in Christ and the church 
is a great sacrament, this in all husbands and wives is an insepa- 
rable sacrament of conjunction. " And again, (L. de Fide & 
Operibus, c. 7.) " In the church, says he, not only the bond, but 
also the sacrament of marriage is commended.' 7 And in another 
place, (L. de Bono Conjugii, c. 18.) "In the marriage of our 
women, says he, the sanctity of the sacrament is more worthy than 
the fruitfulness of the womb." 

The council of Florence (which was held in the year of our 
Lord, 1438,) defines, that there are seven sacraments, all which 
give grace to the worthy receivers : (See Litera Unionis in De~ 
cret. Eugen.) and the seventh sacrament is that of matrimony, 
which is a sign of the union of Christ and his church, according 
to that of the apostle ; " This is a great sacrament, but I say in 
Christ and his church." 

The council of Trent also declares matrimony to be a sacra- 
ment, and that it gives grace to the worthy receivers. (Sess. 24 
can. 1.) 

Let us now see what are the effects of this sacrament. First- 
It gives grace to the married couple mutually to love one another 
beeondly — To bear with one another's weakness, and to live in 
47 ^ 



554 



ON THE SACRAMENT OF MATRIMONY. 



Christian peace together. Thirdly — To restrain the violence of 
concupiscence, and to be loyal and faithful to each other 
Fourthly — To support more easily with Christian courage, the 
difficulties and burdens of a married state. Fifthly — To conduct 
well their family, and breed up their children in the love and 
fear of God. Lastly — It confirms an inseparable union, and 
gives an increase of sanctifying grace. 

But perhaps it may be asked, if the sacrament has so many 
happy effects, how comes it then that we find so few of them ap- 
pear in the greatest part of marriages ? My answer is, because 
very few come with the due dispositions and preparations as they 
ought, to receive this sacrament ; they consult not God in their 
choice, but only their own lust and temporal interest ; they pre- 
pare not themselves for it, by putting themselves in the state of 
grace ; and too often by their sinful lives and brutal sensuality, 
they lose the grace of God, and so frustrate the effects of this sa- 
crament ; and therefore are justly punished with the quite con- 
trary unhappy effects of impatience, quarrelling, hatred, and 
jealousy. 

Now as to the obligations of such as are about to be married 
or who are likely to settle in that state : you must first observe, 
that every one before he engages himself in any state, calling, or 
profession, ought first of all seriously to consult with Almighty 
God. Secondly — He ought to advise with such persons as he 
has reason to judge are capable of giving him good counsel, 
according to the admonition of Ecclesiasticus, (c. xxxii. 24.) " My 
son, says he, do nothing without counsel, and thou shalt not repent 
when thou bast done." Every one ought by fervent prayer to re- 
commend himself, by his actions, and his designs to Almighty God 
that he may obtain a blessing from heaven upon his undertakings. 
But if this ought to be our constant method of proceeding, before 
we undertake any thing of moment ; it is chiefly necessary for 
all those who engage themselves in a state of life, which of itself 
is unchangeable, such as marriage is. For in such a case, it in 



ON THE SACRAMENT OF MATRIMONY. 555 



not in their power to undo what they have once done. The 
knot being once tied nothing but death can dissolve it; and 
therefore, they cannot be too cautious in their choice, when it is 
evident that both their temporal happiness in this life, and their 
eternal happiness in the next, do in a great measure depend 
upon it. 

When, therefore, any one begins to think of marrying, and 
that there are any proposals, or advances offered, towards it. let 
every one imitate the example of the patriarch Isaac, of whom 
we read in Genesis, (c. xxiv. 63.) that when his father Abraham 
had sent his servant to treat about his marriage with Rebecca, 
he went out into the fields to pray : he did not think it enough 
that he had a prudent, wise, and virtuous father, who would take 
all possible care to choose a good wife for him ; but withal he 
judged it absolutely necessary to apply himself to Almighty God, 
by prayer and meditation, to beg that Almighty God would order 
and dispose of him, as he knew it most convenient for his honor 
&nd glory, and for his private good. 

The first thing therefore to be done is, to recommend an under- 
taking of this nature to God by prayer ; they ought to follow 
the example of those who were married in Canaan : they invited 
our Saviour, his blessed mother, and disciples to the marriage ; 
they must, therefore, invite our Saviour to the marriage; that is, 
they must beg of him to give a blessing to their marriage : they 
must beg the intercession of the blessed Virgin Mary, the apostles, 
and all the saints, that if they marry, it may be, not to be miser- 
able here, and perhaps hereafter, but that it may be for their 
temporal and eternal good. 

Next, they who are about to engage in a married state if they 
have parents alive, they are to have a regard to their will and 
directions: as they are commanded to honor and obey their 
parents in all that is not sinful, they are not to dispose of them- 
selves in marriage without their consent and approbation. It is 
true, I must deny "bit there may be some exceptions in this, when 



556 



ON IKE SACRAMENT OF MATRIMOOT. 



tbeir parents are certainly unreasonable : and when it is evident 
they are biased by some private interest or ends ; so that in hinder- 
ing or promoting the marriage of their children, they give them 
advice which is no ways for their good. But if any such thing 
should happen, as it may sometimes, particularly when parents are 
of a different religion from their children ; yet even in such cases, 
they ought to consult and follow the counsel and advice of such 
discreet persons as they can confide in : for they ought to be 
careful in a concern of so great importance, not to be led by 
*heir own passion, inclination, and fancy. 

Alas ! dear Christians, this is very often the case of such as 
marry ; for instead of consulting God, their parents, and their 
directors, they are guided by love, passion, inclination, and fancy. 
All these are blind guides : and if the blind lead the blind, what 
wonder, as the scripture says, if they fall into the ditch ? It is 
no wonder at all, if by such engagements, and by such marriages, 
they make their lives miserable ; and what is chiefly to be de- 
plored by such inconsiderate proceedings, involve themselves in 
such inconveniencies, as make them eternally miserable in the 
next life. It is no wonder, I say, that they who marry upon 
such motives, live in continual dissensions, jealousies, and what 
not ? It is particularly true of such marriages, what St. Paul 
says, they shall have the tribulation of the flesh, they shall have 
neither peace of mind, nor quietness in their families ; continual 
crosses, tribulations, and misery are their everlasting lot. 

Again, such as engage in a married life must take care to 
marry with a good intention. The chief end of marriage is, to 
have children, and when they have them, to breed them up in 
the love and fear of God. We have an excellent instruction 
relating to this in the book of Tobias, who may justly be pro- 
posed as an example to all married persons. We there read, that 
Sarah, the daughter of Raguel, was married successively to seven 
husbands, and every one of them the first night of their marriage, 
diiid, notwithstanding this, the angel who accompanied young 



ON THE SACRAMENT OP MATRIMONY. 65? 



Tcbias, in the shape of a man, and conducted him to the house 
of Raguel, advised him to marry this same woman : young Tobiaa 
replied, I have heard, says he, that this young woman has been 
married to seven husbands, and every one of them have been 
found dead the first night of their marriage and killed by the 
levil : it is true, says the angel, yet you need not fear upon that 
account: for I will shew you, says the angel, why this happened, 
and who they are over whom the devil has had such power : they 
are men who marry in such a manner that God is far from their 
minds ; they follow the suggestions of their lusts and their pas- 
sions, like horse and mule, who have no understanding, and over 
such the devil has a power. But for your part, says the angel, 
when you marry, you shall take your wife in the fear of God, 
with a desire of children, and not through lust and passion. He 
did so, and was happy in his marriage. Those seven, before 
him, who had married to satisfy their lust, and irregular inclina- 
tions, were by God's permission killed by the devil : but as to 
Tobias, who married with the fear of God, and with a good in- 
tention, the devil had no pewer over him. 

Ton will perhaps ask me, if it be not lawful to marry in con- 
sideration of riches, beauty, quality, or some other conveniences 
relating to the present life ? My answer is, that none of these 
ought to be the only nor the chief motive in marriage ; the end 
of which is to have posterity, if it be the wiU of Almighty God ; 
but these are not to be condemned when they are only secondary 
reasons and motives for preferring one person who has them, 
before another who wants them. But virtue and good humor 
are doubtless the best and most lasting qualifications which they 
who marry ought to have in view. 

There are besides these, which 1 have already touched upon, 
some other instructions necessary for those who are about to 
marry. They should be very careful what promises they make 
to one another. I would not have persons to make any promise 
at all of marrying beforehand ; for there are often very great 
47* 



558 



ON THE SACRAMENT OF MATRIMONY. 



ineonveniencies which happen from such promises, because pro* 
mises once made, are to be kept, unless some very considerable 
changes happen ; and many times persons repent themselves of 
promises rashly made, which they know not how to be freed from, 
and yet are very unwilling to perform, which makes their life 
and condition very uneasy afterwards. 

And again, promises and contracts relating to marriage are 
very different. A promise, properly speaking, is when the parties 
oblige themselves to marry hereafter, by using such words and 
expressions as signify that they will hereafter marry, &c. But 
sometimes the parties are either so rash, or so ignorant, that they 
use the very words of marriage, or some expressions equivalent, 
which signify that they take one another at present, and from this 
time afterwards. A contract made in this manner is no less than a 
clandestine marriage, where the discipline of the council o f Trent 
is not received, as it is not in our kingdom : and then the con- 
tract is so binding, that no power on earth can dissolve it. It is 
notwithstanding a very unlawful, and sinful way of contracting, 
and such clandestine marriages are always condemned, as consid 
erable transgressions ; every one therefore ought by all means to 
avoid, and abhor such kind of private contracts. 

They ought also to be very careful in the time of courtship, 
not to admit of any kind of liberties or familiarities, which, alas, 
are too common among some sort of people ; and which persons 
of a better education would be altogether ashamed of ; they ought 
to be as much ashamed to permit them, as I am to speak of them : 
their courtship is something like that of dumb creatures, they 
are rude in their actions, because they know no better way of 
expressing their love and kindness : but they ought to reflect, 
that as long as they are not married, what design or resolution 
soever they have of marrying, they are not to use any familiari- 
ties, which they may not as lawfully do, or admit of in any other 
person whom they never intend to marry ; and any action which 
is of itself against modesty, is always an offence against the in- 



ON THE SACRAMENT OF MATRIMONY. 



559 



finite majesty of God, to whom they must one day give an 
account 

In fine, to put an end to what belongs to this point ; when 
persons are resolved to marry, and come to celebrate their mar- 
riage, they must use all means to be in the state of grace ; and, 
therefore, before marriage they are to confess the sins they find 
themselves guilty of, that they may put no impediment to the 
grace of God, which is given in this sacrament. But now as to 
the duties and obligations of those who are already married. 

The first is, towards Almighty God ; that is, they must take par- 
ticular care, that neither the solicitude, nor the love which they 
bear to one another, do any ways diminish their love towards Al- 
mighty God ; this is what too often happens, and what St. Paul 
admonishes the Corinthians of in his first epistle, " I would have 
you, (says he, ch. vii. 32.) to be without solicitude." Not but 
that they are to be commended for taking care of their temporal 
concerns, and it is what they are obliged to do ; but then they 
must remember the admonition of our blessed Saviour, (Matt. vi. 
33.) " Seek ye therefore first the kingdom of God ;" which they 
do not comply with, unless they love God above all things, with 
their whole hearts, &c. 

The second duty of man and wife is, to love one another, to 
be an assistance and comfort to each other in all occurrences of 
life, in adversity, as well as in prosperity ; to keep an inviolable 
fidelity to each other, and to make it always their endeavor to 
bear patiently with the infirmities, passions, and disagreeable 
tempers of each other ; it is what St. Paul tells the Galatians, 
(ch. vi. 2.) " Bear ye one another's burdens, and so you shall 
fulfil the law of Christ." This disposition of bearing patiently 
with each other, and with the vexations and troubles that happen 
in a married state, is absolutely necessary to preserve that peace, 
union, and concord, which ought to be in all families. 

The third duty of husband and wife is, if God sends them any 
children to love them ; but then they must let their love be dis- 



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05 THE SACRAMENT OF MATRIMONY. 



creet, and not to run into extremes by excessive fondness, in com 
plying with them almost in every thing they can wish or desire ; 
or by neglecting them, in letting every pettish humor grow up 
with them, so that they will hardly ever be reclaimed. But the 
chief care and concern of parents, in regard to their children, 
is to educate them well in the knowledge of their duty towards 
God, to fit them for heaven more than for earth. 

But there is still another obligation, which must crown a pa- 
rent's care, and this is to give a good example to their children ; 
this will prevent harsher methods. Parents, let me exhort you 
not to think so much on the difficulty of the task, as on the eter* 
nal reward it will procure for you and your children. 



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